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We must cultivate the ability to ignore those who prolong disagreement on Twitter

Written by abumuaawiyah on . Posted in Brotherhood, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq'.

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

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

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

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

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

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

“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked. [2]

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

“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.[3]

Imam Abdul-Azeez Bin Baaz, may Allah have mercy upon him, said:

“This requires two affairs: profuse remembrance (of Allah) and keeping away from gatherings of heedlessness and doubts, and that which will result in fornication and nonsense speech”. [4]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:

“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [5]

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

“Know that whoever is acquainted with the worth of his era and that it is his main capital will not seek an understanding except in what is beneficial. This acquaintance obligates one to restrain the tongue from speaking about that which does not concern him, for indeed the one who abandons the remembrance of Allah and busies himself with what does not concern him is like one who can get hold of a gem but exchanges it for a clod of earth. This is a loss of one’s lifespan”. [6]

Abdullah Ibn Tawus, may Allah have mercy upon him, said:

Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [7]

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

“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [8]

It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [9]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [10]

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

“O student of knowledge! Likewise, it is obligated to you to abandon debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, and makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and to compel his opponent to accept his statement. Therefore, if you notice debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, ‘I do not have anything other than the truth I have mentioned to you’”. [11]

Ziyad Ibn Yunus, may Allah have mercy upon him, said:

“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [12]

Al-Hasan Bin Salih, may Allah have mercy upon him, said:

“I scrutinised the affair regarding one refraining from doubtful matters out of fear of falling into haram and did it find it more lacking in anything than the tongue”. [13]

Yunus Ibn Ubayd, may Allah have mercy upon him, said:

“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [14]

Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [15]

Allah’s Messenger [peace and blessings of Allaah be upon him] said:

“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. [16]

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. [17]

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. [18]

Abdullah Ibn Mas’ud [may Allah be pleased with him] said:

“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. [19]

Ibnul Akwaa came to Rabee Bin Khuthaym and said:

“Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection. He (i.e. this type of person) is better than me. [20]

Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said, “It means that if speech in obedience to Allah is from silver, then silence (in order to refrain from) disobedience to Allah is gold”. [21] [end of quotes]

Certainly, if the above narrations do not convince us to avoid extending discussions online with those who wish to continue talking after everything has been made as clear as day, then what else could possibly persuade someone if Allah does not grant them the guidance to steer clear of unproductive arguments?!

We come across individuals online who enjoy arguing but mask their behaviour as a pursuit of good or a display of knowledge. This tendency has become quite prevalent online. As a result, it’s important for us to cultivate the ability to ignore such provocations. Recognizing when to disengage can save us a significant amount of time, especially once the necessary points have been made to conclude a debate or disagreement. These argumentative personalities thrive on platforms like Twitter, so it’s wise to avoid them. Blocking or unfollowing them on social media and steering clear of asking them questions can help prevent drawn-out discussions. This strategy can effectively address many challenges we face online at the moment.

Just like we choose to be around uplifting people in our daily lives, it’s equally important to connect with positive individuals online. With the internet filled with endless distractions and an overload of information, achieving peace of mind and staying focused can be quite difficult. That’s why we need to develop the skill of selective attention, tuning out the noise to sharpen our focus and concentrate on what genuinely matters once we have established evidence online.

Cultivating the ability to ignore troublesome and confrontational individuals on twitter, even when they present their opinions under the guise of knowledge or useful discussion, is a valuable internal strength. It enables us – by the Tawfiq of Allah – to concentrate on what truly matters while intentionally ignoring distractions or negativity. It involves honing our discernment to distinguish between what is worthy of our focus and what is not. By doing so, we retain control over our mental environment and foster a sense of tranquility, even in the midst of the turmoil created by those who frequently seek validation or approval online through various tactics.

It’s important for us to prioritise and establish boundaries by recognising what matters most and managing our time and focus accordingly. We should set limits on unnecessary debates. It is essential to make it very clear to individuals online, irrespective of their knowledge, credentials or the good opinion held about them, that genuine attention should be earned and focused on meaningful interactions. This should not be driven by a need to showcase superiority in discussions, self-importance, or stubbornness. Failing to impart a valuable lesson online through silence once evidence has been presented only encourages peoples’ idle pusuits. Instead of establishing clear boundaries about our availability and the communication we wish to foster, we inadvertently enable their actions. We must not feed the egos or emotional turmoil of those who incessantly argue online; otherwise, they will relentlessly seek our validation and attention, pulling us into a situation we wish to avoid.

Indeed, we must come to terms with the fact that online dissenting voices will always exist, but by the Tawfiq of Allah, steadfastness in our determination to ignore can teach us the value of remaining focused on our goals, irrespective of outside opinions. By tuning out the critics and naysayers online, we liberate ourselves from the need for external validation. Once we have established our stance in a debate or disagreement – based on knowledge based unambiguous proofs, we don’t need to be inundated with numerous opinions, particularly from those who ought to know better. It’s remarkable that in our everyday lives, many of us set clear boundaries in our interactions as we navigate our routines, choose which study circles attend, and manage other important pursuts. Yet, some of us allow ourselves to be distracted by someone -online- thousands of miles away, who, from the comfort of their home, orchestrates controversy on twitter and seeks to provoke our thoughts. After stirring up trouble, they move on with their life while we find ourselves troubled by their words. Instead of placing blame on them, reflect on why you chose to engage with their words in the first place.

Do not let anyone make you feel guilty for choosing to disregard them online, as if doing so implies disdain or superiority. Instead, it is a matter of exercising control over whom you choose to prioritise and give your attention. The status of an individual, their provocative statements, or even their seemingly powerful and persuasive words online should not be the focal point. A discerning individual recognises that it is not merely the surface of a person or their online persona that matters; rather, when evaluating their stance on a specific issue, we must focus on the evidence. All their other positive contributions online should not distract us from the fact that they are mistaken on this or that particular matter, regardless of the multitude of supporters rallying behind them, inundating us with various narratives and tactics to distort the reality. This does not imply that we are ignoring the potential harm caused by anyone; rather, we are deliberately choosing where to invest our attention and energy. However, when their online harm becomes overwhelming, it is those who can engage with them wisely, thoughtfully, and equitably who will effectively address them without diverting us from the most pressing issues.

It is essential to recognize that, despite the bold or captivating rhetoric of any prominent figure online, subjecting them to silence can be a deeply distressing experience for them. We have witnessed that when someone they wish to target ignores them, it evokes feelings of inadequacy, leading to futile attempts at emotional manipulation or scapegoating. In their struggle, they become engulfed in uncertainty, rage, and a diminishing sense of self-worth, often attempting to pull us down to their level. Just as we consciously distance ourselves from individuals known for their anti-social behavior in our everyday lives, we must also choose to ignore online bullies, particularly those who conceal their true intentions behind a facade of knowledge and wisdom.

However, it is important to reiterate that ignoring such individuals online does not equate to total disengagement; rather, it signifies that they will be addressed appropriately at the right moment by those whose voices hold greater significance, ensuring that they do not distract us from what truly matters. Thus, reflecting on the Prophetic narrations and the statements of the senior scholars at the outset of this article, we turn to Allah for guidance, seeking the wisdom to temper our words and focus solely on what is constructive, while denying any opportunity to those on twitter who thrive on conflict, even when the weakness of their arguments are as clear as the midday sun. We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[1] An Excerpt from ‘Tafsir As-Sadi

[2] Sahih at-Tirmidhee 2407

[3] Al-Bukhari 6474

[4] Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. Vol 4. Page:244. Footnote:2

[5] Jami’ul Uloom Wal-Hikam 145

[6] Mukhtasar Minhaaj Al-Qaasideen’ page 176

[7] As-Samt page 86

[8] As-Samt page 223 By Ibn Abi Dunyah

[9] As-Samt page 299

[10] Siyar A’lam An-Nubula 4/93

[11] Sharh Hilyati Taalibil Ilm’ page 246

[12] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128

[13] Siyar A’laam An-Nubulaa 7/368

[14] Hilyatul Awliyaa 3/20]

[15] Jami-ul Uloom Wal-Hikam 155]

[16] Abu Daawud 4876

[17] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[18] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[19] Musannaf Abdur Razzaaq 19528

[20] Siyah A’laam An-Nubulaa: 4/261

[21] Jami al-Ulum Wal-Hikam. 155

Insights on Zionism from Muslim/Arab Researchers- Part 1

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Fitnah, Morals and Manners - 'Akhlaaq', Refutations.

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.

“Human rights” – a precise observation by Salafi Scholar Salih Aala ash-Shaikh

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Hijrah (Migration), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul.

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:

لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِ

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]

Allah said:
وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ

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:

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

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:

 وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

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:

وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ

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:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوباً وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ

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:

Tyranny Of The Rulers, A Reason For Rebellion?”

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah and the Scholars of the Salaf.

https://salaficentre.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

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.

Alliance with the Kuffār is of two types, misunderstanding this affair leads people astray: At-Tawallī and Al-Mawālāt: Allegiance with Unbelievers due to Love of Unbelief, and Allegiance with Unbelievers due to Desire of Wordly Gain

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.

Living With Non-Muslims In The West: With Fine Conduct

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/

The Basis of Modern Decadence, Transgression, and Unwarranted Wars

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720

Relentless repetition

Written by abumuaawiyah on . Posted in Contemporary Issues, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

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)

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, 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)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (9)

[1] Al-Fawa’id. pages 202-203

[2] The Psychology of crowds 132-136

[3] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[4] Hilyah Al-Awliya 2/139

[5] Az-Zuhd Al-Kabir. 294

[6] Saydul Khatir 34

[7] Al-Fawaid. p44

[8] As-Saheehah Number 1301

[9] Saheeh Muslim Number: 2720

“Regime Change”- Beatified path to death and destruction

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Death, Featured, Fitnah, Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

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

Allaah [The Most High] said:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ

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:

وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ

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):

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

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:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

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]

Allah, The Most High, said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

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:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ
وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

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

[2]An Excerpt from ‘Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-Taw’iyah’. Pages 7 – 30

The “Dahiya doctrine” and “Hannibal code (directive)” of the Zionist Military

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Featured, Fitnah, Mental Health, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah [The Exalted] said:

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

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

كَذَّبَتۡ عَادٌ ٱلۡمُرۡسَلِينَ (١٢٣) إِذۡ قَالَ لَهُمۡ أَخُوهُمۡ هُودٌ أَلَا تَتَّقُونَ (١٢٤) إِنِّى لَكُمۡ رَسُولٌ أَمِينٌ۬ (١٢٥) فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ (١٢٦) وَمَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مِنۡ أَجۡرٍ‌ۖ إِنۡ أَجۡرِىَ إِلَّا عَلَىٰ رَبِّ ٱلۡعَـٰلَمِينَ (١٢٧) أَتَبۡنُونَ بِكُلِّ رِيعٍ ءَايَةً۬ تَعۡبَثُونَ (١٢٨) وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمۡ تَخۡلُدُونَ (١٢٩) وَإِذَا بَطَشۡتُم بَطَشۡتُمۡ جَبَّارِينَ (١٣٠) فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ (١٣١) وَٱتَّقُواْ ٱلَّذِىٓ أَمَدَّكُم بِمَا تَعۡلَمُونَ (١٣٢) أَمَدَّكُم بِأَنۡعَـٰمٍ۬ وَبَنِينَ (١٣٣) وَجَنَّـٰتٍ۬ وَعُيُونٍ (١٣٤) إِنِّىٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ عَظِيمٍ۬ (١٣٥) قَالُواْ سَوَآءٌ عَلَيۡنَآ أَوَعَظۡتَ أَمۡ لَمۡ تَكُن مِّنَ ٱلۡوَٲعِظِينَ (١٣٦) إِنۡ هَـٰذَآ إِلَّا خُلُقُ ٱلۡأَوَّلِينَ (١٣٧) وَمَا نَحۡنُ بِمُعَذَّبِينَ (١٣٨) فَكَذَّبُوهُ فَأَهۡلَكۡنَـٰهُمۡ‌ۗ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬‌ۖ وَمَا كَانَ أَكۡثَرُهُم مُّؤۡمِنِينَ (١٣٩) وَإِنَّ رَبَّكَ لَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ (١٤٠)

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]

Allah [The Exalted] said:

أَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِعَادٍ (٦) إِرَمَ ذَاتِ ٱلۡعِمَادِ (٧) ٱلَّتِى لَمۡ يُخۡلَقۡ مِثۡلُهَا فِى ٱلۡبِلَـٰدِ (٨) وَثَمُودَ ٱلَّذِينَ جَابُواْ ٱلصَّخۡرَ بِٱلۡوَادِ (٩) وَفِرۡعَوۡنَ ذِى ٱلۡأَوۡتَادِ (١٠) ٱلَّذِينَ طَغَوۡاْ فِى ٱلۡبِلَـٰدِ (١١) فَأَكۡثَرُواْ فِيہَا ٱلۡفَسَادَ (١٢) فَصَبَّ عَلَيۡهِمۡ رَبُّكَ سَوۡطَ عَذَابٍ (١٣) إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ (١٤)

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:

قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
ٱلنَّارِ ذَاتِ ٱلْوَقُودِ
إِذْ هُمْ عَلَيْهَا قُعُودٌ

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

[8] Al-Farqu Baynal Firaq. page 82

[9] https://www.thenoblequran.com/q/#/sura/85/1

[10] Tafsir As-Sadi

[11] Tafsir Juz Amma

Remind those who support Netanyahu about the verse: “And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped”.

Written by abumuaawiyah on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin.

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

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Al-Allamah Rabee Bin Hadi al-Mad’khali [may Allah preserve him] stated: Do not incline towards the oppressors – those who unjustly harm the people, by shedding their blood, seizing their wealth, and violating their honour. They may also oppress the people in matters of religion through bidah, misguidance, and spreading harmful propaganda that contradicts Islam. Avoid associating with any of these individuals; do not support or assist them in their falsehood. The verse covers all categories of oppressors. Every follower of falsehood, every innovator in religious matters, and anyone who dishonours a Muslim is considered an oppressor. Therefore, refrain from aligning yourself with any of them to avoid being affected by the fire of hell. When you incline towards a sinner, an innovator in religious affairs, an oppressor, a criminal, someone who dishonours others, or those who violate the sanctity of the divine legislation, it is as if you are pleased with them, as if you are aiding and abetting them. [1]

This describes the connection between the Zionists, their allies in the United States and other countries, the media, and the gatherings they organize to strengthen their suppression of the Palestinians. The Zionist media, in their relentless pursuit, aims to present a distorted image of reality. Instead of having a well-defined vision of the world, they choose to live in a delusional state, imposing their fanciful and irrational perspective on others. They strive to project a false image of themselves, disregarding the undeniable truth of their actions, which only reveals their complete detachment from reality. In their twisted world, they navigate through a distorted reality where truth is flipped on their heads. They strive to make the impossible possible, all while asserting their right to exist not out of reason, but out of a sense of entitlement that trumps the needs of others. In their world, words hold whatever meaning they choose to assign to them. Therefore, we remind those who aid Netanyahu that Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Indeed, the pre-October 7th Zionist endeavour is well-known; however, October 7th merely represents an extension of 70 years of relentless savagery and annihilation, cunningly disguised as warfare and vindicated under the guise of self-preservation and countering transgressions against their territorial integrity. In their perspective, the atrocities inflicted upon them by the senseless imbeciles of Hamas serve as the foundation for the ceaseless conflict, wherein they have murdered more than 36,000 Palestinians in pursuit of a so-called righteous vengeance. It is indeed correct to assert that the borders were violated and the audacious acts of Hamas caused harm to innocent civilians. However, it is important to acknowledge that these borders were never rightfully owned by them. Instead, they were acquired through a relentless cycle of savagery, bloodshed, and unscrupulous plunder spanning over seven decades. Furthermore, the situation is analysed through a dual perspective, with the Zionists portrayed as malevolent tyrants and thieves, while Hamas is depicted as harmful idiots who ignore the strategic approach to survival and the concept of choosing the lesser evil, as clarified by the eurudite Islamic scholars. These scholars have constantly cautioned against provoking the heartless Zionists, who are notorious for their history of cruelty and their insatiable desire for genocide. Nevertheless, Hamas serves as nothing more than unwitting pawns in the grand scheme orchestrated by the Zionists. Read here: https://abuiyaad.com/w/hamas-israeli-right

The Zionist media, in a state of delusion, falsely claim that there is a manipulative distortion of facts and language, such as the term “genocide,” as none of their leaders have openly expressed a desire to wipe out the Palestinians. Furthermore, they persistently try to draw parallels between the deaths of over 36,000 Palestinians, including innocent women and children, and the casualties of some non-combatants among their own people. While they decry the atrocities committed by Hamas, captured on GoPro cameras, we must acknowledge that such actions are unacceptable. However, the entire world witnesses the brutal Zionist forces engaging in acts of genocide under the guise of retaliation.

They argue that they are unjustly blamed for “apartheid” and deserve recognition for granting equal rights to all their people regardless of race, religion, etc. Nevertheless, we must remind them that the world witnesses the undeniable truth that the Palestinians are deprived of basic freedoms, such as the ability to move freely or live peacefully in their own homes, due to the constant fear of brutal attacks, starvation, and more. Hence, their longing for unearned praise is akin to an armed robber pretending to be generous with the riches they have stolen, just like how we witness the Zionists seizing land and bestowing it upon their supposed favored race. Nevertheless, despite their wickedness being as clear as daylight, they object to being labeled as colonialists, even while they have persistently oppress the native inhabitants and incessantly confiscating their belongings for more than seven decades. It is completely understandable why Netanyahu expresses the intention of genocide, given all of this behavior. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

The entire world observed Netanyahu’s remarks, however, supporters of the Zionists in the United States and other places argue that Prime Minister Benjamin Netanyahu and Defence Minister Yoav Gallant are not responsible for crimes against humanity. Anyone who suggests otherwise is labelled as a “white-collar anti-Semite,” as seen in the comments made by Evangelical Pastor Johnnie Moore.

The Zionists’ American supporters, despite their desperate attempts and manipulation, can no longer conceal the truth. These manipulators not only provide weapons and intelligence to the Zionists but also aid them in prolonging their deceitful actions. They constantly seek to apologise for the IDF’s atrocities while using Hamas as a reckless distraction. Additionally, there exist certain factions who are unwilling to publicly disassociate themselves from Netanyahu due to concerns about jeopardising their personal finances. Therefore, they opt to remain silent as this self-serving wrongdoer, psychopath, and power-hungry individual continues to harm innocent women and children under the guise of combating Hamas and defending themselves. A person is deeply disturbed by the evident timidity and greed of these ideologues as they allow Netanyahu to put himself in situations where he must resort to evasive language to shirk his responsibilities. Therefore, whether Netanyahu is permitted to perpetuate his acts of genocide or not has now become a matter that clearly distinguishes between individuals of integrity and those who have forsaken their honour, despite their desperate desire to be seen as champions of justice and fairness. They will never make a decision that contradicts Netanyahu’s preferences or demands. Netanyahu himself has not aided his cause, as evidenced by his use of genocidal rhetoric while citing distorted and abrogated religious texts. However, some individuals vociferously defend him, rather they cowardly or deceitfully pay homage to him for his alleged efforts to minimise civilian casualties, dismissing all valid accusations of genocide or arrest warrants against him as unhelpful or even anti-Semitic. Read again here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

It is truly astonishing how some of these American and Western ideologues strive to be seen as champions of human dignity, yet they continue to support Netanyahu despite his actions. He has been responsible for the bombing and starvation of innocent Palestinian civilians in Gaza, while also attempting to suppress any organisation that exposes his war crimes. His intelligence agencies have been deployed to pressure, smear, and even allegedly threaten those who investigate his crimes. Surprisingly, certain Western and American journalists, demagogues, ideologues, and rabble-rousers argue that those pursuing Netanyahu should have trusted his Zionist government’s ability to investigate and prosecute its own war criminals, rather than seeking arrest warrants for him and Yoav Gallant. Meanwhile, Netanyahu persists in weaponising charges of “terrorism” against anyone who supports the rights of Palestinians. Despite all of this, Netanyahu claims that he and his followers represent the forces of enlightenment – a pitiful form of psychological warfare that demonstrates the expansion of the battleground beyond mere physical clashes. His objective is to crush the morale and determination of an entire nation, and this calculated campaign was initiated by Netanyahu even before the 7th of October. His deceitful fabrications and distortions have been evident for many years, as he aligned himself with the most notorious deceivers of the time who propagated the falsehood of Iraq possessing weapons of mass destruction. Watch here: https://salafidawah.co.uk/2024/04/21/contribution-of-the-callous-zionist-propagandist-and-rumour-monger-the-butcher-of-gaza-netanyahu-to-the-blatant-lies-that-led-to-the-2002-invasion-of-iraq/

We say to those who support Netanyahu that Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Nevertheless, irrespective of the precise moment and method by which Netanyahu’s reign of terror will be halted, we beseech Allah to envelop him in divine retribution from every conceivable angle. Yet, amidst our fervent prayers, we must not overlook the fundamental causes of our own vulnerabilities. Hence, it is imperative that we incessantly seek guidance from the erudite scholars of our Ummah during times of hardship and wholeheartedly endeavour to undertake all necessary measures that will restore our illustrious Ummah to its former glory. Read:

[1] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

[2] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

[3] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

[1] An Excerpt from Al-Wasaayaa Al-Manhajiyyah Pg 20. By Shaikh Rabee [hafidhahullaah]. slightly paraphrased

Pharaoh, The Muta’assibah, Netanyahu, The Azaariqah, Hamas, Graeme Wood, and Abu Qatadah

Written by abumuaawiyah on . Posted in Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Khawaarij, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah [The Exalted] says:

إِنَّ فِرۡعَوۡنَ عَلَا فِى ٱلۡأَرۡضِ وَجَعَلَ أَهۡلَهَا شِيَعً۬ا يَسۡتَضۡعِفُ طَآٮِٕفَةً۬ مِّنۡہُمۡ يُذَبِّحُ أَبۡنَآءَهُمۡ وَيَسۡتَحۡىِۦ نِسَآءَهُمۡ‌ۚ إِنَّهُ ۥ كَانَ مِنَ ٱلۡمُفۡسِدِينَ

Verily, Pharaoh exalted himself in the land and made its people (into different) groups, weakening (oppressing) a group among them, killing their sons, and letting their females live. Verily, he was of the Mufsidoon. [Surah Al-Qasas. Ayah 4]

Pharaoh murdered the Children of Israel and refrained from murdering their women, but Netanyahu spares no one in his so-called pursuit of self-defense and proportionate retaliation. This displays a behavioural pattern suggestive of an egocentric and conceited individual who is prone to impulsive actions to validate their views and puts his aspirations above anything else – maiming and killing Palestinian children, bombing schools, hospitals, and refugee camps, and besieged nearly 2 million Palestinians while cutting them off from food, water, fuel, and electricity without guilt in the presence of millions of people throughout the world; steal Palestinian homes and land, and use religious rhetoric to justify war crimes. These are the actions sanctioned by someone who claims “moral superiority,” and to make matters worse, he utilises a distorted Scripture to justify his behaviour. Allah says: [وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَـٰتِهِۦۤ‌ۗ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ – And who does more wrong than he who invents a lie against Allah or rejects His Ayat (proofs, verses, lessons, revelations, etc.)? Verily, the Zaalimoon shall never be successful]. [Surah Al-An’aam. Ayah 21]

This mindset mirrors that of individuals resembling the Muta’assibah among the Jews and the Azaariqah (Khawarij) among the Muslims. The fanatical partisans among the Jews shared similarities with the Faareesiyyoon in their beliefs, yet they were notably aggressive and advocated for the assassination of those who opposed them. Referred to as Saffaakoon, they engaged in acts of pillage, plunder, and oppression towards anyone who did not align with their views. Conflict arose between them and the Faareesiyyoon due to the latter’s submission to the Romans. While some scholars classify them as part of political or nationalistic factions, their origins lie within a religious context, however, heinous were the crimes they committed across different regions. [1]

As for the Azaariqah among the Khawaarij, Al-Baghdaadee [429 AH- may Allah have mercy upon him] stated about their Bidah: “From it [i.e. their bidah] is the 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”. [2]

Likewise, read here about Hamas by a senior student of knowledge Shaikh Abu Iyaad (may Allah preserve him]: “What is done by the likes of Ḥamas, ISIS, al-Qaeda, and other groups—who are funded, aided and abetted by Western powers for their own objectives (see, for example, https://abuiyaad.com/w/hamas-israeli-right) —of killing of women and children, then all of that is criminal and opposed to our religion and we condemn it without hesitation”.

Graeme Wood and Abu Qatadah seek to rationalise and legitimise the killing of children during war

Two Rabble-rousers – (Graeme Wood and Abu Qatadah) Rationalising and Legitimising The Killing of Children During War

Every person with a shred of decency – Muslim, Christian, Jew, and others – condemns this type of behaviour, whether undertaken in the guise of self-defence and retaliation.  Allah [The Exalted] says:

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

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

Imaam As-Sadi [may Allah have mercy upon him] said, “If a person is bold enough to kill someone who does not deserve to be killed, then 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, then 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”. [3]

Abdullah Bin Mas’ood [may Allaah be pleased with him] said that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [4]

Imaam An-Nawawi [may Allah have mercy upon him] said, “This hadith shows the severity (i.e. in sin) of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that “The first thing a person will be questioned about is the prayer”, because this hadeeth is about an affair between Allah and the person, whereas the first hadeeth (i.e. judgment in matters related to bloodshed) is an affair between the people”. [5]

[1]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

[2] Al-Farqu Baynal Firaq. page 82

[3] An Excerpt from Tafseer As-Sadi

[4] Saheeh Muslim. Hadeeth Number 1678a

[5] Sharh Saheeh Muslim. Vol 11. page 139]

 

Two Rabble-rousers – (Graeme Wood and Abu Qatadah) Rationalising and Legitimising The Killing of Children During War

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

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

Allah [The Exalted] says:

إِذَا ٱلشَّمْسُ كُوِّرَتْ
When the sun will be coiled up (and lose its light).

وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ
And when the stars will fall down (and scatter).

وَإِذَا ٱلْجِبَالُ سُيِّرَتْ
And when the mountains will be swept away (from their places, having being turned to dust).

وَإِذَا ٱلْعِشَارُ عُطِّلَتْ
And when the pregnant she-camels (that reach full-term) will be left idle, without care.

وَإِذَا ٱلْوُحُوشُ حُشِرَتْ

And when the wild beasts will be gathered together (for retribution to take place between them, before they are turned to dust).

وَإِذَا ٱلْبِحَارُ سُجِّرَتْ
And when the oceans will be kindled ablaze (after having merged together).

وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ

And when the (various categories of) souls will be paired together (on the basis of their actions in this world) (or: when the souls are returned to their bodies).

وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ
بِأَىِّ ذَنۢبٍ قُتِلَتْ
And when the female newborn (who was) buried alive will be asked. For what sin she was killed.

وَإِذَا ٱلصُّحُفُ نُشِرَتْ

And when the scrolls (of the good and bad deeds of every person as recorded by the angels) will be spread open.

وَإِذَا ٱلسَّمَآءُ كُشِطَتْ
And when the heaven will be torn out (from its place).

وَإِذَا ٱلْجَحِيمُ سُعِّرَتْ

And when the Hellfire will be kindled ablaze (its burning rage reflecting the sins of mankind and Allāh’s anger).

وَإِذَا ٱلْجَنَّةُ أُزْلِفَتْ
And when Paradise will be brought near (for the pious).

عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ

(When these events have taken place) then will every soul know what it has brought (of good and evil for this Day). [1]

—————————————

وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ
بِأَىِّ ذَنۢبٍ قُتِلَتْ

“And when the female new born (who was) buried alive will be asked. For what sin she was killed”. This pertains to the custom followed by the ignorant people of the pre-Islamic period, wherein they would bury their (infant) daughters alive solely out of the apprehension of poverty. Consequently, the innocent female child would be questioned (on the day of Judgement): [بِأَىِّ ذَنۢبٍ۬ قُتِلَتۡ- For what sin she was killed]? This is because it is widely acknowledged that she is sinless, and this verse serves as a (strong) reproach and cautionary message to those responsible for her demise. [2]

Staff writer Graeme Wood from The Atlantic has attempted to justify and legitimise the act of killing children in times of war. This disturbing stance parallels the sinister tactics employed by the Khariji Abu Qatadah. Both individuals align themselves with extremist factions, with Graeme siding with the murderous Zionists and Abu Qatadah supporting the murderous Kharijites. Their alarming viewpoints are evident in the following excerpts. NB: The picture message regarding Abu Qatadah is a quote from one of Shaikh Abu Iyaadh’s articles.

     

Ibn Umar [may Allah be pleased with him and his father] narrated that a woman was found killed in one of the battles; so Allah’s Messenger [peace and blessings of Allah be upon him] forbade the killing of women and children. [Sahih Muslim 1744]

Truly, the view of these individuals to justify and legitimise such barbaric, atrocious, and dreadful act is utterly despicable. Despite their reasoning, they have made a declaration that goes against the innate human compassion for children and the instinct to safeguard them at all costs. Their rationalisations exude pure malice verging on sadism, and they cannot absolve themselves of accountability for their words. No amount of sugar-coated language or purported noble goals can excuse the abhorrent nature of their statements. The proclamations they make are utterly appalling to any parent with even a shred of compassion, leaving one in disbelief. It is truly distressing to listen to or read, causing a wave of nausea. How could anyone attempt to justify such a heinous act against the most innocent, children or infants? This wicked justification paves the way for all perpetrators in times of conflict to behave inhumanely, inflicting deadly harm and unbearable agony leading to the demise of helpless children. One can scarcely fathom the horror and multitude of wounds that a child would suffer when trapped alongside others before meeting their demise! Indeed, the noble Messenger [peace and blessings of Allah be upon him] said: “Allah will not be merciful to those who are not merciful to people”. [Ṣahiḥ Al-Bukhari 7376]

We ask Allah:
اللهم إني أسألك بأن لك الحمد لا إله إلا أنت المنان بديع السماوات والأرض يا ذا الجلال والإكرام! ياحيُّ ياقيوم

After the above supplication, we say, “May Allah guide Graeme, Abu Qatadah, and all those who utter such abhorrent and inhumane words towards the righteous path or afflict them with an ailment that renders their tongues and minds incapacitated. Amin”.

[1] Surah At-Takweer. Ayah 1-14: https://www.thenoblequran.com/q/#/verse/81/1

[2] An Excerpt from Tafsir As-Sadi