In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abdullah Bin Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that. Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.
“Be shy of Allah (in a manner) that shyness should be”.
Al-Allamah Al-Mubaarakfuri, may Allah have mercy upon him, said: “A firm, abiding and truthful shyness“.
“We do feel shy of Allah”.
Al-Allamah Al-Mubaarakfuri said: They said, “O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah”, but they did not say, “We are truly shy of Allah” due to their acknowledgment of the fact that they are unable to do so.
“And all praise and thanks be to Allah”.
Meaning, all praise and thanks be to Allah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].
Then the Messenger said: “It (shyness) is not like that”.
Al-Mubaarakfuri said: “True shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.
“Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.
Al-Allamah Al-Mubaarakfuri said, “Safeguard the head by refraining from disobedience to Allah, that you do not make prostrate to other than Allah and refrain from showoff while praying. Neither lower your head for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for what is forbidden. Safeguard the stomach by refraining from eating what is forbidden as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart.
“Remembers death and affliction”.
Al-Allamah Al-Mubaarakfuri said: Remember death and your abode in the grave. “He who wants the Hereafter should do away with the adornments of this life”. Meaning, “This is because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. Therefore, whoever does this (i.e. the things mentioned this hadith), indeed he is truly shy of Allah.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sa’eed Bin Jubayr, may Allah have mercy upon him, said, “Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. (1)
Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allaah”.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. Thus, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.
Regarding the statement “Seeking for reward from Allah”.
Imam Ibn Al-Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”. Meaning, we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.
Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”.
Imam Ibn Al-Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not one who is patient”. (2)
[Ref 1: As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]
And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]
He, may Allah have mercy upon him, also said:
“If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [2]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, as follows:
“It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [3]
Gerald M. Steinberg said: “The International Criminal Court would issue arrest warrants charging the Israelite leaders with genocide and other versions of the blood libel”. [end of quote]
Response: The question of who the Israelite leaders are needs further explanation and differentiation, as follows: Some propagate the idea that they are the descendants of the first Israelites who lived in Palestine, and claim that they are the inheritors of those first Israelites who were in Palestine. They strive to disseminate the claim of the purity of this race that it is not mixed with other nations- a race that has maintained, in their claim, its purity. This claim portrays them, in the eyes of Christians, as the children of Yaqub, peace be upon him, and his descendants, thus they are the ones intended for the promises found in the Old Testament to the children of Israel. So, through this, they win the sympathy, kindness, and support of many Christians, especially with knowledge of the fact that the Christians sanctify the Torah and believe that what is in it is a revelation from Allah, The Mighty and Majestic. However, the reality opposes their claim of the purity of their race, and that is because a general observation of their appearance and features shows the difference in their origins. Some of them have European features, some have Arab features, and some have African features. With this difference, it cannot be claimed that their origin is the same, as they must have mixed with other nations from whom they inherited this difference in physical characteristics.
Furthermore, the Jews mentioned in their books that many of them married foreign women and that their women folk were also taken by foreign men, to the point that they attributed this to Prophet Sulayman – peace be upon him – (i.e. that he married women outside his race). It has also been proven historically that a big nation, the people of the Khazar state, converted to Judaism in the eighth century CE. This nation had previously been pagans, a Turkic Aryan people who inhabited the Central Asian region, and their state, named after themselves as the Khazar state, was located in the region between the Black Sea and the Caspian Sea. It occupies the northern Azerbaijani, Armenian, and Ukrainian regions and the entire South Asian region, up to the borders of Moscow, the capital of Russia. The Caspian Sea was called the Khazar Sea. It is stated in the Jewish Encyclopedia about the Khazars as follows: “The Khazars are a people of Turkish origin, whose life and history are mixed with the beginning of the history of the Jews of Russia. The nomadic tribes of the steppes, on the other hand, forced them to consolidate the foundations of the Khazar kingdom in most parts of southern Russia before the Franks established the Russian monarchy in 855 CE. At this time (855 CE), the Khazar Kingdom was at the height of its power, engaged in constant wars, and at the end of the eighth century, the Khazar king, his nobles, and a large number of his pagan people converted to the Judaism. The Jewish population was large throughout the Khazar province during the period between the 7th and 10th centuries CE, (and) it appears that around the 9th century, all the Khazars had become Jews and that they had converted to Judaism only a short time earlier. Then this country subsequently fell into the hands of the Russians, who occupied it and completely destroyed it, and seized all of its lands. It disappeared from the map of Europe in the thirteenth century CE, and its people were dispersed among the countries of Eastern and Western Europe, and their largest existence in Eastern Europe were Hungary, Poland, Romania, and Russia”. This clearly shows that the Jews who are called Ashkenazi, who are European, have no connection to Prophet Yaqub by lineage. [4]
Nevertheless, it cannot be asserted that there is not a single Jewish individual in the world who is not connected to Yaqub, peace be upon him, by ancestry. If such a connection is proven by any of them, it should not be refuted.
Secondly, the upright leaders of Bani Israel, particularly their Prophets Musa and Harun, peace be upon them, were not oppressors; in fact, Prophets do not engage in oppression. In contrast, Netanyahu and his associates, along with their predecessors, have been the oppressors of the Palestinian people for more than 70 years. Moreover, the Prophets Musa and Harun were not Zionists; they were Muslims whose primary mission was to command the cursed tyrant Fir’awn to worship Allah alone and to stop the oppression of the Children of Israel – the descendants of noble Prophet Yaqub, peace be upon him. Visit: https://www.islammoses.com/im/
Thirdly, the missions of Prophets Musa and Harun, peace be upon them, are entirely separate from Netanyahu and his Zionist associates. They were advocates of Tawhid and true believers, while Netanyahu and his followers promote disbelief following the arrival of the final Messenger, Prophet Muhammad, peace and blessings be upon him. Thus, it is important not to link your agenda, which has rightly been condemned as genocide, to the noble missions of Prophets Musa and Harun, peace be upon them.
Gerald said: When Jews worldwide sit around the Seder table and retell the 4,000 year old story of the Exodus from slavery to freedom, we have no doubt about the identities of the heroes and villains. Jacob (aka Israel) and his extended family, later to become the 12 tribes, were invited by Joseph and Pharaoh to settle in Egypt to escape the famine, and they prospered. [end of quote]
Response: The 12 tribes of Bani Israel, who are the descendants of the noble Prophet Yaqub, peace be upon him, entered the land due to the authority given to Prophet Yusuf, peace be upon him, who was a champion of justice and fairness, known for his trustworthiness throughout the land. Because of his piety and commendable patience, Allah elevated his status. Read:
Gerald said: But then, their descendants were enslaved for over 200 years, and the reigning Pharaoh, concerned that they would join with Egypt’s enemies, ordered the murder of male Israelite children – a form of genocide. When the slaves cried out, God heard and appointed Moses to lead them out of the house of bondage through 10 plagues that devastated the entire Egyptian population. [end of quote]
Response: The suffering endured by Bani Israel under Fir’awn is widely recognized and doesn’t need further explanation in this article. However, Gerald has undermined his own argument by referencing the violence inflicted upon the children of Israel, as this mirrors the actions of Netanyahu and his associates against the Palestinians over the last 70 years. Beyond the daily occurrences, they also make their intentions clear. Read and listen:
We also, without any reservation, denounce any Muslim who participated in the killing of non-combatants and unarmed civilians on October 7, whether under the command of Hamas or other groups. This stance has been clearly articulated by Prince Turkui Al-Faisal, may Allah protect him. Listen here: https://www.youtube.com/watch?v=Z3-cWyFcK5w
Gerald said: Today, if these events transpired, the powerful “human rights” industry, led by the UN and the NGO superpowers (Human Rights Watch and Amnesty) would issue lengthy reports, hold press conferences and publish posts on social media platforms condemning Moses and Aaron as war criminals. The International Criminal Court would issue arrest warrants charging the Israelite leaders with genocide and other versions of the blood libel. Campus mobs under the heading of Students for Justice for Pharaoh (SJP), supported by their “progressive” allies, would be vandalizing buildings, intimidating Israelites (now Jews – descendants from the tribe of Judah), and demanding the return of the runaway slaves to their Egyptian taskmaster. [end of quote]
Response: This is merely a mix of empty talk, nonsense, and unreasonable emotional manipulation. To begin with, it was the same UN, influenced by Christian Zionists, that supported your cause against the Palestinians. [Footnote a] Secondly, it was the honourable Musa and Harun, peace be upon them, along with the Children of Israel, who faced oppression, while Netanyahu and his associates are the current aggressors. Lastly, nothing could have prevented the noble Prophet Musa and Harun from carrying out their mission rooted in pure Tawhid, justice, truthfulness, and fairness. The following verses clearly demonstrates the plan of the Al-Mighty, All-Wise Creator:
And We inspired the mother of Musa (Moses), (saying): “Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers.” Then the household of Fir’aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily! Fir’aun (Pharaoh), Haman and their hosts were sinners. And the wife of Fir’aun (Pharaoh) said: “A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.” And they perceive not (the result of that). And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers. And she said to his [Musa’s (Moses)] sister: “Follow him.” So she (his sister) watched him from a far place secretly, while they perceived not. And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: “Shall I direct you to a household who will rear him for you, and sincerely they will look after him in a good manner?” So did We restore him to his mother, that she might be delighted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not. And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukman (Prophethood, right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers). [Al-Qasas 7-14]
Gerald said: How did this ludicrous inversion of oppressor and oppressed, and of victimizer and victim take place? Who is responsible for erasing, distorting and appropriating the moral principles that distinguish between right and wrong? And, most importantly, how can the modern theater of the absurd be shut down, and the core foundations of morality, embodied in the 1948 Universal Declaration of Human Rights, be restored? TO ANSWER these questions, we begin with the pervasive conspiratorial Jew-hatred anchored in post-Holocaust antisemitism. Its adherents reject any form of Jewish sovereignty in our ancient homeland – the Land of Israel to where the Israelites returned 40 years after leaving Egypt. The essence of today’s “Israel derangement syndrome” – as prominently displayed in the activities of Kenneth Roth, who ran HRW for 30 years, and Agnes Callamard of Amnesty International – is not on “occupation” and settlements that followed the 1967 Six Day War. [end of quote]
Response: How can you attempt to distort the narrative and engage in this absurd reversal of oppressor and oppressed, as well as victim and victimizer? Who is accountable for the erasure, distortion, and appropriation of the moral principles that clearly differentiate Zionist propaganda and oppression from the suffering of Palestinians over the last 70 years? Most importantly, how can we put an end to this modern theater of the absurd and challenge the foundational claims of morality that are rooted in the false assertions of Netanyahu regarding land that rightfully does not belong to him and his henchmen? To address these questions, we start with the frequent and exaggerated use of the anti-Semitism card, which is waved every time Netanyahu and his henchmen are justly called out. We denounce anti-Semitism when it is clearly identified and not politicised. The land does not solely belong to you, nor were you its first inhabitants. Therefore, if there is such a thing as “Israel derangement syndrome,” it is merely a fitting label for those who claim ownership of what is not theirs—both from religious and historical viewpoints—while expecting the world to ignore this reality, or else be branded as anti-Semites. Read: https://salaficentre.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/
Gerald said: Rather, the successful creation of Israel and its survival remains the core “crime.” The 1947 UN Partition Plan (the original two states for two peoples) and the victory of the Jews over the invading Arab armies were spun into nefarious Zionist plots, aided by the imperialist West. As a result, for them, Israelis have no inherent right of self-defense – all military actions, including after the October 7 atrocities, are automatically and cynically defined as war crimes and worse. In parallel, Palestinian Arabs (aided by UNRWA and the “refugee” industry) are perpetual victims, and any act against the hated Zionists, no matter how brutal, is embraced as “resistance.” In today’s backwards world, the EU, NGO and UN network would denounce the ten plagues as a highly disproportionate use of force, and demand the return of the slaves to their Egyptian owners. [end of quote]
Response: Muslims, Jews, and Christians coexisted peacefully in Palestine before the emergence of the Zionist agenda, without the conflicts we witness today. The injustice faced by the Palestinians is as evident as the midday sun, regardless of whether a two-state solution succeeds or the Zionist movement prevails. It is undeniable that Christian Zionist imperialists have supported you, as we have clearly shown in the references provided in Footnote a. The right to self-defense is a gift from Allah to everyone, and no one should endure oppression; however, you have been the oppressors for over 70 years. The events of October 7 cannot justify the excessive violence and brutality that you have perpetrated for more than a year. We have previously condemned all actions that harmed non-combatants and unarmed civilians on that day, but it is impossible to ignore that the ruthless Netanyahu has exploited this situation to advance his malicious agenda. Please listen again: https://www.youtube.com/watch?v=Z3-cWyFcK5w
Gerald said: THIS PARTICULAR and obsessive focus on Israel is accompanied by a broader anti-Western, anti-democratic ideology that blames Western colonialism for all of the world’s problems, and automatically assigns victimhood to “the Third World,” Global South, and “people of color.” In this straitjacket of fake history, just as Palestinians are not held accountable for mass murder and barbarism, the same is true for non-Western dictatorships throughout the world. [end of quote]
Response: Those who truly deserve the label of obsession are Netanyahu, his associates, and their predecessors. They relentlessly strive to assert ownership over what is not rightfully theirs and frequently invoke accusations of anti-Semitism against others, especially when their violence escalates. It is important to recognise that Western colonialism is not the root cause of all global issues; rather, it is the lack of Iman and obedience to the final Messenger that lies at the heart of these problems. The Zionists, in particular, exhibit significant disobedience to Allah and His Messenger as they base their claims on outdated and distorted texts. While colonialists are often remembered for their brutality, which stems from their corrupt Iman, the underlying issues in the world can be traced back to defiance against Allah’s commands and those of His Messenger. Imam Ibn Al-Qayyim, may Allah have mercy on him, stated:
“Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawhid, worshipping Allah alone and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great”. [Source: Badaa’i Al-Fawaa’id 3/525-526]
Additionally, before concluding this section, we want to emphasise once more that individuals whether Palestinians or non-Palestinians can never be supported if they harm non-combatants and unarmed civilians. We would like to reiterate the clear statement made by Prince Turki al-Faisal: https://www.youtube.com/watch?v=Z3-cWyFcK5w
Gerald said: Other brutal colonial conquests, such Chinese imperialism as the Muslim takeover of much of Africa and Asia are simply erased. For self-appointed high priests of progressive morality, the worst offenders in any conflict are always the Americans and their allies. This dogma can also be explained as a theme in Christian theology that equates weakness (including victimhood) with morality, and strength with aggressive immorality. Highly distorted interpretations of the laws of war are the direct product of this philosophy. When the human rights propaganda industry is criticized for erasing heinous Palestinian Arab attacks (aggression), the response is to blame Israel, “which relies mainly on force, applied as brutally as deemed necessary.” Moses and Aaron could be accused of the same calumny. [end of quote]
Response: All praise is due to Allah. The Muslims of Africa, including the writer of this response, have been blessed with Islam. The historical presence of Islam in Africa is well-documented, and it is widely recognised that Africans chose Islam willingly, drawn by the exceptional moral principles inherent in this might and infallible path. While it is acknowledged that every conquest may involve errors and shortcomings, it is undeniable that since World War II, no group has endured greater suffering than the Palestinians at the hands of the oppressive Zionist administrations. Although the United States bears some responsibility, it is inaccurate to attribute the entirety of the issue to American actions; however, it is well-established that Zionist lobbies exert significant influence in the U.S. and elsewhere. This is a widely accepted fact, not merely a conspiracy theory. Also, if Christians perceive weakness as synonymous with morality and strength as linked to aggressive immorality, it is equally evident that Zionists often conflate excess and brutality with self-defense. The principles governing warfare cannot be dictated by human whims; rather, they are established by the final infallible divine revelation—the Qur’an and the Sunnah. While the attacks by Arabs on unarmed civilians and non-combatants are unequivocally condemned, it is essential to recognise that the violence and brutality exhibited by Netanyahu’s Zionist forces surpass all others. Thus, to compare the Zionist situation to the noble figures of Musa and Harun, peace be upon them, is a profound misrepresentation, as neither were oppressors nor supporters of oppression; they were indeed noble Prophets of Allah.
Gerald stated: Following this non-Jewish model, the polemicist Peter Beinart published a column in the anti-Israel and antisemitic UK Guardian condemning celebrations of Purim for encouraging “Jewish zealotry,” declaring: “As Jews celebrate Purim, let us end the slaughter in Gaza committed in our name.” In a sharp response, UK Chief Rabbi Mervis berated the false presentation of Purim and the “insidious attempt to cast Jewish history and identity as heartless and vengeful.” [end of quote]
Response: We refrain from generalizing all Jews, opting instead to evaluate individuals on their own merits. It is unjust to characterize Jewish history and identity as devoid of compassion, particularly given that many esteemed Prophets and Messengers emerged from the Children of Israel, whose lineage has been previously discussed. Every nation and community has its share of wrongdoers whose actions are often disavowed by some their own people. Just as many Muslims denounce ISIS and other brutal factions, some Jews also openly criticize the inhumane actions of certain Zionist administrations. Consequently, we do not categorize all individuals uniformly, nor do we hastily label someone as anti-Islam simply for critiquing a Muslim based on substantiated evidence of their behaviour. However, figures like Netanyahu and his associates often go to great lengths to brand anyone who rightly critiques them as an anti-Semite, especially when confronted with their genocidal actions.
Gerald said: With enough money and PR spin, the plagues and the drowning of Pharaoh’s military force could also be rewritten to falsely portray the Egyptians as victims of crimes against humanity and genocide perpetrated by the Israelites. In an age where history is simply one of many narratives – and the power of political spin machines under the facade of morality can turn heinous terrorists into victims – anything is possible. [end of quote]
Response: This proposal is utterly nonsensical, as Firawn and his misguided followers have been condemned until the Day of Judgment. This truth remains unaltered and is consistently referenced in the final divine revelation.
And he (Fir’awn) and his hosts were arrogant in the land, without right, and they thought that they would never return to Us. So We seized him and his hosts, and We threw them all into the sea (and drowned them). So behold (O Muhammad ) what was the end of the Zalimun [wrong-doers, polytheists and those who disbelieved in the Oneness of their Lord (Allah), or rejected the advice of His Messenger Musa (Moses)]. And We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped. And We made a curse to follow them in this world, and on the Day of Resurrection, they will be among Al-Maqbuhun (those who are prevented to receive Allah’s Mercy or any good, despised or destroyed, etc.) [Al-Qasas. 39-42]
The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): “Cause Fir’aun’s (Pharaoh) people to enter the severest torment!” [Al-Ghafir 44]
Therefore, this narrative will remain unchanged. Every text has been distorted, similar to how the Torah and the Injeel have been altered. However, the Qur’an and Sunnah will remain intact and uncorrupted. Consequently, the account found in the Qur’an regarding the tyrannical Fir’awn and his followers will always remain consistent and cannot be misrepresented. Allah stated: [إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ – Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption). [Al-Hijr 9]
We ask Allah for truthfulness and sound determination in responding to Gerald and his ilk, and may Allah guide him to Islam Aameen.
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].
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
In 1649, the Puritan theologians John and Eliezer Cartwright sent a memorandum to the British government, urging the implementation of the Jewish restoration from the English people.
This memorandum states: “The English nation and the Dutch population should become the first and most prepared countries to transport the sons and daughters of Israel in their processions to the promised land of their ancestors: Abraham, Isaac, and Jacob, so that they may inherit their legacy forever.” This memorandum was adopted and supported by Oliver Cromwell, who initiated the return of the Jews to Britain, with backing from Menasseh ben Israel, followed by Chaim Weizmann and Lloyd George. [Footnote a]
Barbara Tuchman stated: England’s Puritanical commitment to the restoration of Israel is undoubtedly rooted in religious motivations. The impetus that drove Cromwell to support the proposal is the same motivation that prompted Lloyd George to take an interest in Weizmann’s proposal a decade later, specifically the assistance that both believed the Jewish people could provide in times of war. Since the time of Cromwell, British interest in Palestine has been primarily motivated by commercial, military, or colonial ambitions, alongside a religious objective rooted in ancient traditions. However, during periods devoid of both motivations—such as the notably secular climate of the eighteenth century—little was accomplished”. The revolutionary renaissance was not limited to beliefs and worship; it also manifested in the literary realm. Notable poets emerged, some of whom predicted the establishment of the state of “Israel.” Among these figures was John Milton. [Footnote b]
William Blake and others
This fertile ground for beliefs and literature gave rise to the “London Society for Promoting Christianity Among the Jews,” led by Shaftesbury. This organization supported the idea of Jewish revival through human efforts and adopted the slogan “A land without a people for a people without a land.” [Footnote c]
In the nineteenth century, several politicians supported this idea, including Palmerston and William Gladstone. In France, this call found justification from figures such as Napoleon Bonaparte. Despite the significant failure of his efforts to establish a homeland for the Jews in Palestine, the notion was promoted during the reign of Louis XIV. [Footnote d] Under the influence of “Jean Colbert, and later during the reign of Napoleon through his advisor, Laharpe. In America, the early Puritan pilgrims brought Hebrew ideas with them, and among those who embraced the concept of Jewish revival in Palestine was Joseph Smith. [Footnote e] Subsequently, American calls were made by Warder Chrison, Clorinda Minor, and William Blackstone. The settlement movements received backing from American businessmen, including Moses Montefiore and the Rothschild family. [Footnote f]
There are numerous evangelical movements; however, it is essential to focus on the most significant ones. One of the most notable movements is Pietism. This religious movement emerged within the church, founded by Philipp Jakob Spener, who gathered a small group to pray and study the Bible in his home to deepen their spiritual lives. This gathering was referred to as the “Pietistic Institute,” and the movement derived its name from this institute. The situation evolved to the establishment of small churches within the Lutheran church in Germany due to the challenges faced by the Lutheran community. Pietism encountered opposition from within the church, prompting Spener to seek a new location where he might find support. His efforts were rewarded when he moved to Berlin, where he formed a friendship with Frederick III, which allowed him to influence the university established by Frederick in Halle. Additionally, another individual who followed in Spener’s footsteps was August Hermann Francke, who gathered his peers to study the Bible. He later met Spener, learned the principles of Pietism from him, and subsequently disseminated these teachings among students and educators in Leipzig. [Footnote g]
He faced opposition like his predecessor; however, “Espiner” secured a position for himself at the University of Hull. He began to attract various members of the university community and did not stop there; he established a school for underprivileged children, an orphanage, and a Bible institute. The influence of the university extended to Lutheran churches in “Norway,” “Sweden,” and “Denmark.” [Footnote h]
The movement of strengthening spread to America, and the efforts of the reformers did not stop with Frank. Among those who studied under him at the university was Zinzendorf, who had developed a religious awareness from a young age. He joined the Moravians, who established the community of Herrnhut, and regarded them as soldiers of Christ advancing His message both domestically and internationally. Despite his attempts to remain connected to the Lutheran Church, his situation did not improve, as the Moravians insisted on separating and being recognized as an independent denomination. Upon their return to Saxony, he acknowledged and supported them. His support went beyond mere assistance; he donated all his wealth to their cause. [Footnote i] This movement emerged as a response to the deteriorating religious conditions within the Church of England at the beginning of the eighteenth century. The rationalist trend permeated all levels of religious thinkers, leading to Christianity being perceived merely as a moral framework. The Methodist movement was founded by John Wesley and his brother Charles. [Footnote j] To uphold the spirit of reform, both individuals joined the Holy Club, along with George Whitefield. This club was dedicated to prayer, fasting, and Bible study. Its members took a meticulous and systematic approach to religious principles, often visiting the sick and imprisoned. Their peers mockingly referred to them as the Methodists due to their strict practices. [Footnote k]
John Wesley encountered the Moravians during his journey to Georgia in America, where he was influenced by their evangelical piety, prompting him to translate some of their hymns into English. Upon returning to England, he met with them at a gathering and experienced a spiritual awakening that convinced him of the possibility of salvation for all through faith in Jesus Christ. He excelled in delivering evangelical sermons to large audiences. In 1739, he, along with his colleagues, established the first Methodist congregation, which subsequently spread throughout Britain, necessitating a central organization. By the end of that year, the central hub was designated as “the Foundation,” serving as a central leadership. The congregations were organized and leaders were appointed, leading to the establishment of annual conferences to oversee the activities and growth of these groups. Wesley had disagreements with the Moravians and also with George Whitefield. This denomination eventually separated from the Church of England in 1748 when Thomas Coke was appointed as the first superintendent of the Methodist Church in America. [Footnote l]
One of the Protestant denominations, governed by distinguished elders who hold equal ranks, is characterized by its division into congregations, each led by its own elder. Adherents follow the Calvinist doctrine and are referred to outside English-speaking countries as “Reformed Churches” or “Correct Churches.” There is a notable distinction between this denomination and the Lutheran tradition; the Reformed Church does not believe in transubstantiation—neither in a spiritual nor a symbolic sense. Instead, it views the act of partaking in bread and wine as a commemoration of the Last Supper shared by Christ and his disciples, and it has also rejected certain church rituals. The Bible is regarded as the ultimate authority in religious matters, with a focus on evangelical practices related to baptism and the Eucharist. [Footnote m]
Puritanism emerged with the aim of returning to the original principles of Christianity. It appeared in England during the 16th and 17th centuries, influenced by Calvinism. During the reign of Queen Mary Tudor, Puritans faced persecution from Catholics, prompting many of its followers to flee to Switzerland, where they established a congregation under the leadership of John Knox. [Footnote n] Upon her return to England, efforts were made to instill their ideas in her. A Presbyterian church was established in Scotland, influenced by John Knox, and Puritanism spread through the distribution of pamphlets and preaching. If we examine these evangelical denominations, we can identify several commonalities among them, the most significant of which include: Reliance solely on the Bible, as it is well-known that the authoritative sources in Christianity are: a) The Bible. b) Church councils. The interpretation of the Bible was traditionally reserved for papal authority, and this monopolization of religious power prompted Martin Luther to oppose the Church, as he advocated for the Bible to be accessible to all, granting everyone the right to interpret it. [Footnote o] Salvation is attained solely through faith, not by works. Those who believe in Christ, recognizing Him as the Son of God who redeemed humanity, have received salvation—exalted be God above what they claim. There is a rejection of the need for a priest among the people; rather, every faithful Christian is considered a priest in their own right. Faith encompasses freedom of thought, education, and doctrine for the believer. This perspective denies any mediation in the relationship between the believer and God, affirming the teachings of Christ alone. Consequently, it dismisses the intercession of the Pope, the veneration of the Virgin Mary, and the worship of angels. Additionally, there is a belief in the millennial reign of Christ upon His second coming. All church rituals are rejected except for the Lord’s Supper and baptism, although there are varying beliefs regarding the specifics of these practices. [Footnote p]
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Footnote a: The Bible and the Sword: 1/137, Non-Jewish Zionism: p. 55, Evangelical Fundamentalism: pp. 41-42.
Oliver Cromwell: Born in 1599 and passed away in 1658, he was the leader of the republic established in England in 1654. He became a member of Parliament in 1628 and proposed a re-organisation of the army. In 1645, he defeated King Charles I and expelled the royalist Presbyterian leaders from Parliament through Pride’s Purge in 1649. He confiscated land from the Irish and granted it to the English. Although he leaned towards religious tolerance, he primarily extended this to Jews and non-Anglican Protestants. Encyclopedia of Politics: 115/5-116, and the Arab World Encyclopedia: 238/19.
Chaim Weizmann was born in 1874 and passed away in 1952. He was a prominent Zionist leader, a chemist, and the first President of the State of Israel. Following Theodor Herzl’s unsuccessful diplomatic efforts to establish a Jewish state within the Ottoman Empire, Weizmann advocated for a more practical approach to Zionism. During World War I, he was appointed as the director of the British Navy’s laboratories, where he played a significant role in the development of the explosive substance acetone. He was also involved in the negotiations between Zionist representatives and the British government, which led to the issuance of the Balfour Declaration. Among his written works is “Trial and Error,” and his correspondence is currently being published in successive volumes. For further reference, see the Dictionary of Zionist Terminology, pages 170-171, the Encyclopedia of Concepts, page 429, and the Encyclopedia of Politics, pages 254/255 onwards.
Lloyd George was born in 1863 and passed away in 1945. He was a prominent British politician known for his eloquent speeches. He represented his constituency for an uninterrupted period of forty-five years. His ministerial career began in 1906 when he was appointed Minister of Trade. During World War I, he became Minister of Munitions in 1915 and later assumed the role of Minister of War following the death of Lord Kitchener in 1916. He negotiated a treaty with Ireland that granted it self-governance. Shortly before his death in 1945, he was bestowed the title of Earl. Refer to: Al-Mawsooa Al-Arabiya Al-Muyassara: 1582/2, and Al-Mawsooa Al-Siyasiya: 5/529.
Footnote b: Barbara Tuchman was born in 1912 and passed away in 1989. She was an American historian who served as a research assistant at the Institute of Pacific Relations from 1934 to 1935. Subsequently, she worked as a journalist for “The Nation,” where she reported on the Spanish Civil War. Tuchman received two Pulitzer Prizes for her non-fiction works in history, philosophy, and the arts. The first award was granted in 1963 for her book “The Guns of August,” which discussed World War I, and the second was awarded in 1972 for “Stilwell and the American Experience in China.” Her notable publications include “The Lost British Policy,” “The Proud Tower,” and “Practicing History,” among others. For further details, refer to the Arab Encyclopedia, page 6/335. Additionally, see her work “The Bible and the Sword,” 1/168-169.
John Milton was born in 1608 and passed away in 1674. He was an English poet who focused on social and political themes in his prose, with some of his ideas contributing to the execution of King Charles I. Milton authored four treatises on divorce and held a significant position during the Cromwellian era. His notable works include “Paradise Lost” and “Paradise Regained,” with the former depicting the rebellion of Satan against God and the expulsion of Adam and Eve from Eden, while the latter narrates the temptation of Christ. Additionally, he wrote “Samson Agonistes,” a play in the classical Greek style. Most of his works reflect the Puritan era. For further details, refer to the Comprehensive Arabic Encyclopedia, page 2/ 1740
Footnote c: William Blake was born in 1757 and passed away in 1827. He was an English poet and mystic, as well as a renowned artist known for his illustrations and metal engravings. For further information, refer to “Summary of Jewish Thought,” page 430, and the “Arab World Encyclopedia,” volume 5, page 119. Refer to: Evangelical Fundamentalism, p. 45. For further insight into the significance of this organization and its activities, see: The Bible and the Sword, 50/2-065. Shaftesbury: Born in 1801 and passing away in 1885, he was Anthony Ashley Cooper, a British politician and Christian Zionist, and the brother-in-law of Prime Minister Palmerston. He was appointed as a member of Parliament and supported the Conservative Party, serving as the leader of the Evangelical faction. He advocated for Jewish interests and was deeply committed to their cause, presenting a significant document aimed at restoring the Jewish people and addressing the Eastern Question. He initiated a project to direct Jews towards “Palestine” under the auspices of Protestant England and became the president of the Palestine Exploration Fund. Refer to: Encyclopedia of Jews, Judaism, and Zionism, Vol. 2, pp. 256-257. Palestine under the Mandate, p. 10, as cited in Non-Jewish Zionism, p. 91, and Evangelical Fundamentalism, p. 46.
Footnote d: Palmerston: Born in 1784 and passed away in 1865, he was a British Zionist politician who received the title of Lord in 1802. Over the course of fifty years, he held various governmental positions, starting as Minister of War and later serving as Foreign Secretary. He oversaw Britain’s policy against Muhammad Ali Pasha and his son Ibrahim Pasha, and he instructed his ambassador in Istanbul, Ponsonby, to negotiate with the Sultan of the Ottoman Empire regarding the establishment of a Jewish state between Egypt and the Arab East in Palestine. He later took on the role of Minister of the Interior and eventually became Prime Minister. See: Encyclopedia of Politics: 482/1
William Gladstone: Born in 1809 and passing away in 1898, he was a British politician who served as Chancellor of the Exchequer and held the position of Prime Minister in 1868. During his first term, he separated the Anglican Church in Ireland from the state. He was succeeded by Disraeli but returned to the premiership in 1880, serving until 1885. In his fourth term, which spanned 1886 and 1893, he faced opposition from the House of Lords regarding the self-governance bill, leading to his resignation from the premiership in 1894 and his retirement from politics the following year. For further details, refer to “Al-Munjid fi Al-A’lam,” page 392, “Diaries of Her Majesty,” pages 514-515, and “Encyclopedia of Politics,” pages 355/4-0356.
Louis XIV: Born in 1638 and passing away in 1715, he reigned as the King of France from 1661 until 1715. He studied the history of France and its political institutions; however, the events he experienced during his childhood had a significant impact on him. Under his rule, French civilization flourished across various fields, including science, literature, and the arts. In terms of foreign policy, war with Spain resumed after a peace treaty that lasted eight years. Historians have debated the reasons for this conflict, which stemmed from the legacy of his father, Louis XIII. He maintained the throne for an impressive 72 years. Refer to: Al- Mawsoo’ah Al-Arabiya Al-Muyassara: 2/1585, Al-Mawsoo’ah Al-Siyasiya: 532/5 – 535, and Al-Mawsoo’ah Al-Arabiya Al-Alamiya: 237/21.
Footnote e: Jean Colbert was born in 1619 and passed away in 1683. He was a French politician who served as the agent for Cardinal Mazarin, who introduced him to King Louis XIV. In 1661, he gained the loyalty of the Council of State and subsequently took charge of financial matters. By 1665, he was appointed as the overseer of the treasury, and in 1668, he became the Minister of Finance. In 1669, he assumed the role of Minister of Marine. Colbert significantly reduced the national debt, enhanced the naval fleet, and established several academies. However, he faced criticism from industrialists due to his demands for the repayment of treasury debts, the imposition of specific productivity levels, and the introduction of taxes to support the state’s economic policies, which became known as “Colbertism.” Refer to: Encyclopedia of Politics, pages 240-241.
Napoleon III was born in 1808 and passed away in 1873. He served as the Emperor of France from 1852 until 1870. As the brother of Napoleon I, he attempted to overthrow the government of Louis-Philippe in Strasbourg in 1836. He authored works such as “The Napoleonic Ideas” and “The Extinction of Poverty.” Following the revolution of 1848, which led to the establishment of the Second French Republic, he returned to France and was elected to the council. His reign is characterized by significant economic activity and advancements in material and industrial progress. For further details, refer to “Al-Munjid fi al-A’lam,” page 568, “Al-Mawsoo’ah Al-Arabiya Al-Muyassara,” volume 2, page 1813, and “Al-Mawsoo’ah Al-Arabiya Al-Alamiya,” volume 11, pages 25-12.
Refer to: Non-Jewish Zionism: pages 111-112, and Evangelical Fundamentalism: pages 46-47. Joseph Smith: Born in 1805 and passed away in 1844, he was the founder of the Mormon Church, officially known as The Church of Jesus Christ of Latter-day Saints. In 1830, he established his church and subsequently moved to Kirtland, Ohio, in 1831. He and his followers founded the city of Nauvoo in Illinois, where they enacted a law permitting polygamy. However, in 1890, the church deemed this practice a violation of the law. Refer to: The Arab World Encyclopedia: 124/13.
Footnote f: Born in 1798 in Carbon, he passed away in 1860. He was a Christian Zionist from a wealthy Christian family. In his quest for a stable religious belief, he initially joined a group known as the “Awakened,” later becoming part of the “Mormon” community and other sects. Ultimately, he found his place in Judaism. He attained the position of honorary consul in Jerusalem and began advocating for the establishment of a Jewish state in Palestine by engaging with the Ottoman authorities. After converting to Judaism, he settled in Jerusalem, although his son accused him of insanity. However, he received support from his friend Mordecai Noah, who filed a lawsuit arguing that Christianity could not deem someone insane solely for converting to Judaism; this lawsuit was ultimately dismissed. For further details, refer to “Christianity and the Torah,” pages 149-150.
Clorinda Maynor: An American fundamentalist with strong religious convictions, she left her wealthy husband and children in Philadelphia to establish a kibbutz in Palestine, anticipating the arrival of the Second Coming of Christ for salvation. However, she returned after seven years of waiting. Refer to Christianity and the Torah: pp. 150-151.
William Blackstone: Born in 1723 and passed away in 1780, he was an English judge, author, and law professor. He served as a member of Parliament and lectured on law at the University of Oxford. His notable works include “Commentaries on the Laws of England,” which received acclaim for providing a comprehensive overview of English law during his time. Refer to: The Arab World Encyclopedia: 60/5-61. Refer to: Evangelical Fundamentalism: pp. 63-67.
Footnote g: For more information on the status of the Lutheran Church, refer to: History of the Church: 5/74. Frederick III: Born in 1515 and passed away in 1576, he reigned from 1559 until 1576. A proponent of Calvinism, he commissioned the documentation of the religious teachings known as the Heidelberg Catechism in 1563. See: The Arabic Encyclopedia: 2/1284-1285. Halle, a city located in the province of Prussia, became the capital of the new state of Saxony-Anhalt under Russian occupation. During the Middle Ages, it was governed by the prominent archbishops of Magdeburg. In 1648, it was incorporated into the territory of Brandenburg. Halle is notable for being the site of the first Evangelical congregation. Among its existing structures are the Red Gothic Tower and the Virgin Mary Church, which are situated near significant salt and potash mines. For further details, refer to the previous source: 2/1884
Hermann Franck was born in 1663 and passed away in 1727. He was a Protestant theologian and a German educator who studied philosophy and theology. He served as a professor at the University of Leipzig and later at the University of Halle, where he taught Greek and Eastern languages. Franck opposed the prevailing scholastic methods and favored the instruction of practical scientific subjects. He established educational institutions for orphans and the underprivileged, which became known by his name and significantly influenced educational practices during his time. Refer to the previous source: 2/1281. Leipzig is a city located in the eastern part of central Germany, specifically in the northwestern corner of the German state of Saxony. It serves as a commercial, industrial, and cultural hub, renowned for its large trade fairs. Among its industrial products are wood carvings and various types of scientific instruments. Refer to the previous source: 2/1588-1589, and the Arab World Encyclopedia. 21/ 248/250.
Footnote h: University of Halle: Located in East Germany and named after Martin Luther, it was established in 1694 to serve as a hub for free thought and beneficial scientific study. The university attracted a significant number of professors who had been expelled from older institutions. It expanded its curriculum to include natural sciences, agriculture, economics, law, theology, medicine, as well as subjects relevant to workers and farmers. Refer to: Al-Ma’ir Encyclopedia: 2/1884
Norway is a European country situated on the northwestern edge of the continent, with its capital being Oslo. A significant portion of its northern territory lies above the Arctic Circle, earning it the nickname “Land of the Midnight Sun.” Among its agricultural products are barley, figs, and oats, while its industrial outputs include aluminum and non-crude oil products. For further details, refer to the sources: Al-Mutajid in the flags, page 573; Encyclopedia of Politics 6/ 562-571; and the Arab World Encyclopedia, 25/291-305.
Sweden is an industrial nation located in Northern Europe along the Baltic Sea, with Stockholm as its capital. The country produces various agricultural products, including barley, sugar beets, and wheat. Its industrial outputs encompass items such as aircraft, furniture, and glass. Additionally, Sweden is rich in minerals, including iron, gold, and zinc. For further information, refer to “Al-Munjid fi al-A’lam,” page 317, “Encyclopedia of Politics,” pages 341-347, and “The Arab World Encyclopedia,” volumes 13/277-294.
Denmark is a small kingdom situated in Northern Europe, almost entirely surrounded by water. Its capital city is Copenhagen. The country is renowned for its agricultural products, including potatoes, wheat, and barley, as well as its industrial outputs, such as canned foods and electronic electrical equipment. For further information, refer to Al-Munjid Fil A’lam, pages 239-240, and the Arab World Encyclopedia, 10/398-409.
Footnote i: Zinzendorf was born in 1700 and passed away in 1760. He was a religious and social reformer associated with the German Pietist movement. As the leader of the Moravian Church, he aimed to establish a global Protestant movement. He opposed orthodoxy and founded communities in the Baltic provinces, the Netherlands, England, and North America. For further details, refer to the Major Religions Dictionary, p. 815, and Encyclopaedia Britannica, 12/921-922.
Moravians are the Czechs, primarily residing in Bohemia and Moravia. They fell under Austrian rule but regained their independence in 1918, leading to the establishment of Czechoslovakia by the Czechs and Slovaks. Subsequently, the Czechs separated from the Slovaks, resulting in the formation of the Czech Republic and Slovakia. The Moravians were influenced by the Lutheran movement. For further details, refer to the Christian Faith Dictionary, page 488, and the Arab World Encyclopedia, 6/357.
Scania: This name refers to the region inhabited during ancient and medieval times, known as Sconia, located in East and Central Germany. The eastern part was governed by the Wettin family and, in 1871, it became part of the German Empire. Subsequently, it was occupied by the Soviet Union and divided into the districts of Leipzig, Dresden, and Chemnitz.
Footnote j: The Rationalist Movement: This refers to the reliance on reason for acquiring knowledge. Notable figures associated with this movement include Plato, Descartes, and Spinoza. For further details, see the Comprehensive Arabic Encyclopedia, 2/1222. For additional information, refer to Church History, pages 74/5-80.
John Wesley: Born in 1703 and passed away in 1791, he was a Christian clergyman who joined the Church of Christ at Oxford University in 1720. He was ordained in the Church of England in 1728 and became a fellow at Lincoln College in 1729. Wesley was a prominent leader of the Evangelical Revival, a movement within 18th-century Protestantism that emphasized personal faith and good works. He traveled extensively for missionary purposes and preached at numerous gatherings. His significant contributions included organizing the movement through the establishment of societies and convening annual conferences to monitor its progress and discuss doctrinal issues and practices. For more information, see Al-Munjid in the Notables, page 615, the Comprehensive Arabic Encyclopedia, page 1953/2, the Dictionary of Major Religions, page 794, and the Global Arabic Encyclopedia, 27/244-245.
Charles Wesley: Born in 1707 and died in 1788, he was an English clergyman from the Church of England, born in Epworth. He, like his brother, was educated at Oxford University and collaborated with John in leading the Methodist movement. He was well-known for his religious hymns and was ordained as a priest in 1749 after his marriage. He opposed any ideas that sought to separate from the Church of England. For further details, see the Comprehensive Arabic Encyclopedia.
Footnote k: George Whitefield was born in 1714 and passed away in 1770. He was an English Protestant evangelist from Gloucester, England. During his studies at Oxford University in the 1730s, he was influenced by John Wesley. He was ordained as an Anglican priest and became known for his bold and critical sermons. Due to his views, he was barred from preaching in certain Anglican churches. He adopted the Methodist practice of preaching outdoors.
Footnote l: Georgia is a state located in the southeastern region of the United States, with its capital being Atlanta. The state is known for its key industrial products, which include transportation equipment, food products, and chemicals. In terms of agriculture, Georgia produces corn, tobacco, and cotton. Historically, it was under British control. For further details, refer to Al-Munjid in Al-A’lam, page 206, the Concise Arab Encyclopedia, 1/662, and the Arab World Encyclopedia, 8/595.
Thomas Cook, born in 1808 and passing away in 1892, was a British businessman who became a Protestant reformer and an advocate for religious moderation. He organized an exploratory trip from Leicester to La Vabre and established a travel agency in Leicester, England, in 1841, which later relocated to London in 1852. His business expanded to include operations in Europe and the United States. For more information, see the Concise Arab Encyclopedia, volume 2, page 1506, and the Arab World Encyclopedia, 20/232.
For additional insights, refer to Church History, pages 81-90, and Christian Sects and Doctrines, pages 178-181. For more extensive information on this denomination, refer to the encyclopedia of American Religions.
Footnote m: This will be discussed in the second chapter of this section; see pages 162-168. For a brief overview, refer to “Differences and Christian Denominations,” pages 182-185. For further information, consult “The Encyclopedia of American Religions, 1/124-143.
Footnote n: Mary Tudor: Born in 1516 and passed away in 1558, she became Queen of England in 1553. She was the daughter of Henry VIII and his wife Catherine. Following her parents’ divorce, she was declared illegitimate and believed she was unworthy of the English throne. However, the Pope refuted these claims. She earned the nickname “Bloody Mary” due to her persecution of her father’s followers.
John Knox: Born in 1505 and died in 1572, he was a prominent leader of the Protestant Reformation in Scotland. He became a Catholic priest in 1536, during a time when the Scottish church was experiencing weakness, relying on his declaration of Christian doctrine. Influenced by the teachings of John Calvin, he was exiled to France during the reign of Mary of Guise. He was appointed as a pastor for the British refugee church in Germany and received support from the English government to oppose the Catholic Queen Mary. He was well-known for his political and religious influence and authored an unfinished work titled “The History of the Reformation in the Scottish Kingdom.”
Footnote o: Scotland is the northern region of Great Britain, with its capital being Edinburgh. Its agricultural products include barley and wheat, while its industrial outputs consist of textiles, electronic equipment, and petroleum products. Church History, 4/278-294, and Christian Sects and Doctrines, pages 185-193.
Footnote p: “Insights on Reform,” pages 47-61, and “Christian Sects and Doctrines,” pages 193-196. The term “Pope,” meaning “father,” was originally used to refer to all bishops but later became specific to the Bishop of the Alexandrian See. By the end of the sixth century, it was designated for the Bishop of the Catholic Church in Rome. For more information, see “Christian Faith Dictionary,” page 91, and “Encyclopedia of Major Religions,” page 602. Baptism is a religious rite that involves either immersing a person in water or sprinkling them with water, symbolizing their entry into Christianity and their acknowledgment of the three divine persons. For additional context, consult “Christian Faith Dictionary,” page 472, and “Encyclopedia of Major Religions,” page 75.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/116-129- By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Before the term “Zionism” was widely recognised, it is important to note that Nathan Birnbaum was among the first to employ this term. He used it as a political alternative to Jewish nationalism, with a specific intention to suggest the sanctity of this movement by associating it with Mount Zion. His aspirations were likely realised during the “Baal” conference in Switzerland. Furthermore, he was aware of the historical use of the term “Zion” by the Christian church, which politically bolstered the Jewish quest for a national homeland in Palestine.
Zionism was defined at the Basel Conference in Switzerland in 1897 as “the movement of the Jewish people towards Palestine.” However, this definition, along with other definitions provided by Jewish authors, appears to be varied and not consistently aligned, which can be attributed to the complexity of understanding this movement. Nevertheless, all definitions and explanations—whether from Jewish writers or others—concur on the necessity of establishing a national homeland for the Jews in Palestine. Among these explanations and definitions is what is noted in the British Encyclopedia.
The Jewish community aspires to redeem Israel, unite the people in Palestine, restore the Jewish state, rebuild the Temple, and establish the throne of David in Jerusalem, with a ruler from the lineage of David. However, this merely illustrates one of the objectives of this movement, among its various aims. The Jewish Encyclopedia defines it as: “The Jewish movement aimed at the resettlement of Jews in the land of Israel and the revival of an independent Jewish nation, founded by Herzl.” Nevertheless, this definition, like the previous one, is limited and lacks certain aspects. This movement seeks to extend its influence over the Arab East, from the Nile to the Euphrates, encompassing not just the area of Palestine but the broader region, which they refer to as Greater Israel. A more comprehensive definition, as understood, is that Zionism is a political and colonial movement that draws its foundations from the doctrines of the (distorted) Torah and the laws of the Talmud. It aims to unite Jews from around the world in an independent state, ultimately establishing Greater Israel by exerting control over the Arab East, with Jerusalem as its center. Thus, it becomes evident that Zionism is a political movement rooted in (distorted) religious principles found in the Torah and Talmud, aimed at creating a homeland for the Jewish people. [1]
Zionism derives its name from “Mount Zion,” one of the four mountains located in Palestine. This site was originally inhabited by the Jebusites until it was captured by King David, who established a house for the Lord there. Subsequently, his son Solomon completed the construction, leading to the term “Zion” being associated with the city of Jerusalem and, eventually, the entirety of Palestine. Regarding the etymology of the term “Zion,” scholars have proposed two main theories. The first theory suggests that its roots are found in Hebrew biblical texts, as evidenced by certain passages in the Old Testament.
The king and his men journeyed to Jerusalem, where the Jebusites inhabited the land. David captured the stronghold of Zion, which became known as the City of David. He established his residence there, and his stature grew as the Lord of Hosts was with him. As for me, I have anointed my king upon Zion, my holy mountain. Sing praises to the Lord who dwells in Zion; declare His deeds among the nations, for He demands justice. The Lord has chosen Zion; He has desired it as His dwelling place. In the latter days, the mountain of the Lord’s house will be established as the highest of the mountains and will be exalted above the hills. All nations will stream to it, and many peoples will say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths; for the law will go forth from Zion, and the word of the Lord from Jerusalem.” The second opinion is that it is of Canaanite Arabic origin. Zion refers to three locations as interpreted by the Jews: first, it denotes the city of the great king, which refers to Jerusalem itself; second, it is the name of a fortress designated by the Prophet David in the city of Jerusalem; third, it refers to a mountain located to the east of Jerusalem. [2]
Objectives of Zionism
Zionism has several objectives that it seeks to achieve, and it is noteworthy that it has accomplished a portion of these since its inception to the present day. This progress is a result of the circumstances that Zionism has encountered and the various phases it has undergone. It is important to highlight that these objectives have evolved in association with those circumstances and phases, which can be categorised into three distinct stages.
The initial phase: Prior to the establishment of the State of Israel
This was the preparatory stage that Zionism sought to implement, having planned for its outcomes for a considerable period. These plans have been in place for a long time, rooted in the ideas embraced by the early Zionists, who aimed to return to the Promised Land, which they claim as their right. Their justification is based on references found in the Old Testament: “And Abram passed through the land to the place of Shechem, to the oak of Moreh; and the Canaanites were then in the land. And the Lord appeared to Abram and said, ‘To your offspring, I give this land.’ So he built there an altar to the Lord who had appeared to him.”
They believe that their claim to “Palestine” is a legitimate religious right granted to them by divine promise. This assertion of divine promises regarding their ownership of “Palestine” has been reiterated multiple times. They make various efforts to establish this. These endeavors began with the convening of the first Zionist Congress in Basel, Switzerland, in 1897, under the leadership of Theodor Herzl.
Phase Two: Establishment of the State of “Israel”:
This phase is characterised by the establishment of a Jewish state in Palestine, which later became known as Greater Israel. This occurred when the State of Israel was officially recognised in 1948.
The third phase following the establishment of the State of Israel is characterised by the persistent ambition of Zionists who ascribe to Judaism to exert control over the entire world. This sentiment was articulated by some who suggested that Zionists seek to persuade the rest of the world that the national consciousness of the Jews is realized through the creation of a state in “Palestine.”
They argued that Zionists are deceiving others, as their true aim is global domination. This control manifests in several ways:
Political: This aspect involves the recruitment of high-ranking officials from various countries, employing diverse strategies to gain international support. Consequently, this reassures their own group. A notable instance of this was the acquisition of the Balfour Declaration, which granted them a national homeland in Palestine.
Economic: The essence lies in the primary tool of the economy and its driving force, which is money; it is perceived as the sole means to achieve their desires.
The intellectual aspect is reflected in the use of propaganda through effective media channels, which include: Zionist and social organizations, radio, cinema, and news agencies. Moreover, they do not limit themselves to these methods, they also attempt to obscure the truth in order to mislead as many people as possible. This is evident in Herzl’s acknowledgment that “the noise is everything, and that noise leads to great actions,” as it captures attention and leads to weakness and vulnerability.
Military: This is regarded as the final stage of control over populations, following political, economic, and ideological dominance. It involves preparing the army to combat the opponents. This characteristic is notably prominent among them, as they are known for instigating wars and conflicts. [3]
Zionist Beliefs
To effectively present these beliefs, it is essential to first outline the key tenets held by Zionists, followed by an examination of the supporting elements that have influenced the transition of these religious foundations into the political realm, ultimately leading to the emergence of contemporary Zionism. One of these beliefs is the promise of returning to the Promised Land, that God promised the descendants of Abraham, peace be upon him, the return to the Promised Land, which stretches from the Nile to the Euphrates. This principle is firmly rooted in their Torah, where it is stated that the Lord said to Abraham, peace be upon him, “To your offspring, I give this land, from the river of Egypt to the great river, the Euphrates.”
Secondly, they consider themselves the chosen people of God, believing in their superiority over other nations and their exclusive relationship with their deity, Yahweh. This belief supports their view of subjugating the world under their authority, as referenced in the Torah, which states that foreigners will tend their flocks and serve them, while they will be called priests of the Lord and will consume the wealth of nations. This conviction has fostered a sense of isolation, leading to their reluctance to integrate with other communities. Thus, in the perspective of “Israel,” encompasses religion, ethnicity, and nationality, prompting a shift towards national consolidation and the adoption of Hebrew as the language of “Israel,” rather than aligning with the nations and ethnicities in which they were raised. Consequently, Judaism has evolved into Zionism.
Thirdly, they believe that the return to the Promised Land will only occur through the awaited Messiah, a king from the lineage of David, peace be upon him, who will come to redeem them and exact vengeance on their enemies, granting them dominion over the world.
The Relationship Between Zionism, Judaism, and Christianity
Researchers and writers have differing opinions regarding the nature of the relationship between Judaism and Zionism, with two primary viewpoints emerging. One perspective asserts that there is no distinction between the two, suggesting they are essentially two sides of the same coin. According to this view, every Jew is a Zionist, and every Zionist is a Jew; however, it is not necessary for every Zionist to be Jewish, as support for immigration to Palestine has also come from Western Zionists.
The second point is the distinction between Zionism and Judaism; Judaism is a religion, while Zionism is a political movement. The relationship between the two is one of generality and specificity; every Zionist is Jewish, but not every Jew is a Zionist. The more accurate perspective on the matter, and Allah knows best, is that not every Zionist is a Jew, nor is every Jew a Zionist. There are Jews who oppose Zionism and do not see the necessity of gathering Jews in “Palestine”; they believe that their return and consolidation there could lead to their punishment. These individuals are Jews who do not identify as Zionists.
The assertion that not all Zionists are Jews is based on the existence of Christian Zionists, who align with Jewish Zionists in the belief that the gathering of Jews in Palestine is essential. They view this gathering as a precursor to the Second Coming of Christ. While they support Jewish Zionists, their motivation is not rooted in affection but rather in the fulfillment of their own religious doctrine regarding the establishment of Christ’s earthly kingdom. These individuals are referred to as Christian Zionists. [3]
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[1] Footnote: Nathan Birnbaum, born in 1864 and died in 1937, was an Austrian Jewish writer raised in a Hasidic family. He was one of the founders of the “Kadima” organization and later joined the “Agudat Israel” group, ultimately becoming an opponent of Zionism. He published an article critiquing Jewish emancipation through integration with other nations and served as the editor of several Jewish Zionist newspapers. Refer to the diaries of Herr Nitzel, p. 511, and the Dictionary of Zionist Terms, p. 66. Encyclopaedia of Judaica, vol. 16, p. 1032:
Mount Zion: A commonly used name that refers to the city rather than the hill itself. “Zion” denotes the eastern hill of “Old Jerusalem,” which is the site of the city of the Jebusites that was conquered by Prophet King David, peace be upon him, of Bani Israel. On this hill are located the “Temple of Prophet Sulayman” and the “Al-Aqsa Mosque,” as well as the “Dome of the Rock.” Refer to: Biblical Encyclopaedia, p. 54/5, and the Dictionary of Major Religions, p. 816, and Al-Munjid in the Names, p. 349. See Zionism between Religion and Politics, p. 25, and the Biblical Background, p. 98.
Basel, a city in northern Switzerland, is known for its resources, including coal and salt. Its agricultural products are minimal, but it has factories for iron, copper, and steel, and exports cattle, hides, ghee, and more. Refer to: Encyclopaedia, p. 95/5, and Al-Munjid in the Names, p. 105. (6) Switzerland: A federal republic located in Central Europe, with Bern as its capital. Its agricultural products are limited. Crops such as grains, sugar beets, potatoes, and grapes, along with industrial products including machinery, watches, and paper. Refer to: Encyclopedia: 258/10-260, and Al-Munjid in the Sciences: p. 318.
Palestine is an Arab state located on the eastern coast of the Mediterranean Sea, with Jerusalem as its capital. It is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. The region has experienced historical circumstances that have led to periods of colonization and independence. Its agricultural products include citrus fruits, cotton, and grains, while its industrial outputs consist of electronic devices and paper. Refer to: Al-Ma’aref Encyclopedia: 1309/2-1310, and the Global Arab Encyclopedia: 437/17-442. Refer to: Zionism and its Entity Israel: p. 22, From Judaism to Zionism: p. 191, The Zionist Myth and the Palestinian Uprising: p. 27, The Zionist Conspiracy Against the World: p. [missing], and Zionism and its Eastern Subjects: p. 9. Refer to: Zionism as a Racist Movement: p. 27, and The Origins, Organizations, and Activities of Zionism: pp. 26-27. (4) Refer to: The Zionist Idea: p. 505, citing Zionism, Israel, and Asia: p. 20, and Reconsideration.
Jerusalem, known as “the capital of Palestine,” is also referred to as “Old Jerusalem” or “Al-Quds.” It holds sacred significance for Muslims, Christians, and Jews alike, as it is the site from which the Prophet Muhammad ﷺ ascended to heaven during the Night of Ascension. The city is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. Christians revere it due to its association with Jesus Christ, while Jews honor it for its connections to Kings David and Solomon. Refer to: Al-Munjid in Al-A’lam: p. 434, and the Arab Encyclopedia: 86/18. Encyclopaedia Britannica, Vol. 12, pp. 92-923: 1) see also (3) Theodor Herzl, born in 1860 and deceased in 1904, was a Hungarian Jewish writer and the founder of the Zionist movement. He recognized that the Jewish question could be addressed through political means; thus, he sought to attract wealthy individuals to join the political Zionism movement and aimed to engage the Israeli masses. He convened several conferences to establish the foundations of Zionism and its implementation strategies. His notable works include “The Jewish State” and “The Promised Land.” Refer to: Dictionary of Zionist Terms: pp. 154-155, and Al-Munjid in Al-A’lam: p. 594. Encyclopaedia Judaica, Vol. 16, pp.1033-1153: 4) see also (5)
The Nile is the longest river in the world, located in East Africa. It originates near the equator and flows into the Mediterranean Sea. The Nile Valley and Delta are considered among the most fertile agricultural lands globally. [An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 65-68]
Footnotes 2: The terms “Zion,” “Moriah,” “Akra,” and “Beyt Dinah” were mentioned by Abdul Samir Al-Harawi in his book “Zionism Between Religion and Politics,” page 218.
For further reference, see “Dictionary of Zionist Terminology,” page 380; “Zionism Between Religion and Politics,” page 25; “Zionism and its Progeny Israel,” page 22; and “Secret Relations,” page 83. The Jebusites were a Canaanite tribe that inhabited Jebus – Jerusalem. They were attacked by Joshua, who killed their king. They managed to maintain their fortress even after being expelled by David, peace be upon him. The area of Jebus was confined to the southeastern mountain, which later became known as “Zion” or “Jerusalem.” Some Jebusites continued to practice Judaism until the return from the Babylonian exile. For additional information, refer to “The Bible Dictionary,” pages 1052-1053, and “The Biblical Encyclopedia,” volume 8, page 246. For more details, consult “The Bible Dictionary,” page 558; “The Biblical Encyclopedia,” pages 54-55; “Dictionary of Zionist Terminology,” page 380; and “Dictionary of Christian Faith,” pages 300-301. For further insights, see “The Bible Dictionary,” page 558, and
“The Biblical Encyclopedia,” page 54.
The Second Book of Samuel, chapters 6:5-10.
The Book of Psalms, chapter 6:2.
The Book of Psalms, chapters 11:9-12.
The Book of Psalms, chapter 132:13.
The Book of Isaiah, chapters 2:2-3.
Refer to the Biblical Encyclopedia, page 54/5, and the Dictionary of Major Religions, page 816. See also Zionism in Brief, page 14.
[Footnote 3]: Refer to: Zionism between Religion and Politics: p. 15, Zionist Activity: p. 51, and New Zionists: p. 93.
Zionism between Religion and Politics: p. 24.
The Origins and Organizations of Zionism: p. 34, and Methods of Intellectual Invasion: p. 154.
Shechem: a Hebrew name meaning “shoulder” or “ridge,” is a city located in central Palestine, featuring a wall at the foot of Mount Gerizim. It was inhabited by the Canaanites and is currently known as Nablus, situated north of Jerusalem.
The Bible Dictionary: pp. 514-515, and the Biblical Encyclopedia: 0538/4.
The name Canaanite translates to “oak of the teacher,” and it refers to a location near Shechem. It is likely that the oak of Moreh is where Jacob buried the idols
The Bible Dictionary, p. 930, and the Biblical Encyclopedia, pp. 242-243.
The Canaanites: Inhabitants of the land of Canaan, they are among the earliest Semitic peoples who settled in the western part of Palestine, Phoenicia, and Syria. The Hebrews imposed tribute upon them, and the Canaanites specialized in trade.
The Bible Dictionary, p. 790, and The Encyclopedia of Names, p. 470. Book of Genesis: 6:12-7
Methods of Intellectual Conquest, p. 155.
Palestine and the Jews, p. 226. Zionism between Religion and Politics, p. 16.
The Origins and Organizations of Zionism, p. 30.
From Judaism to Zionism, p. 204.
Methods of Intellectual Conquest, p. 162
A Brief Overview of Zionism, pp. 48-50.
Balfour was born in 1848 and died in 1930. He was a British political thinker known for his conservative views and Christian Zionism. He is best remembered for the Balfour Declaration, issued by the British government in 1917, which bore his name. Balfour was deeply influenced by the teachings of the Old Testament, particularly in their literal Protestant interpretations. He became engaged with the Jewish question during the influx of Eastern European Jewish immigrants to Britain. He met with the Zionist leader Chaim Weizmann and was impressed by him, providing support for Zionism during the peace conferences held after the war, which established mandates in the region.
Methods of Intellectual Invasion, p. 164, and Zionism in Brief, p. 65.
Zionism between Religion and Politics, p. 66.
Methods of Intellectual Invasion, p. 163, Zionism in Brief, pp. 74, 79-78, and Us and Zionism, pp. 154-155.
Zionism between Religion and Politics, p. 67.
Methods of Intellectual Invasion, p. 163, and Zionism in Brief, p. 77.
Zionism between Religion and Politics, p. 67, and Methods of Intellectual Invasion, p. 164
Zionism between Religion and Politics, page 69, and Methods of Intellectual Invasion, pages 165-166.
[Footnotes 3]: The references to Zionism can be found in various works, including “Zionism Between Religion and Politics” on page 61, “Zionism and its Progeny Israel” on page 26, “Jews: The Temptation of History” on page 269, and “Jews and Alliances with the Powerful” on page 147. Additionally, the Book of Genesis, specifically 18:15, is relevant. The term “Yahweh,” which is of Hebrew origin, translates to “the existing” or “the being,” and the Torah designates “Yahweh” as the name for God in contexts where He is viewed as the deity of the Jews exclusively. For further details, consult the “Bible Dictionary” on page 1096 and the “Encyclopedia of the Bible” on pages 392-393. Further references to Zionism can be found in “Zionism Between Religion and Politics” on page 63, “Zionism and its Progeny Israel” on page 26, and “The Methods of Intellectual Invasion” on page 156, as well as in the Book of Isaiah, 61:4-6. Additional insights are available in “Zionism Between Religion and Politics” on page 62 and “Jews: The Temptation of History” on pages 274-275, along with “Zionism and its Progeny Israel” on page 26. Lastly, “Zionism Between Religion and Politics” on page 61 and “The Methods of Intellectual Invasion” on pages 155-156 provide further context. Zionism and its offspring Israel, page 19; the biblical background, page 41; Judaism and Zionism, page 10; and the new Zionists, page 42. 2. For additional insights, see Judaism and Zionism, page 10. 3. Consult Global Jewish Threat, pages 171-172 for relevant discussions. Further details can be found in Judaism and Zionism. This will be elaborated upon later, specifically on pages 585-603- Clarifications will be provided in the second chapter, first section of this book.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/29-96 – By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:
The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]
They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).
The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.
They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. [1]
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….[2]
[2] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.
O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you. [Al-Nisaa. 1]
O people! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has more fear of Allah. Verily, Allah is All-Knowing, All-Aware. [Al-Hujurat. Verse 13]
The Prophet [peace and blessings of Allah be upon him] said, “Women are the twin halves (or counterparts of) men”. [Sahih Abu Dawood. No 236]
Meaning, they are twin halves of men as created beings and shaped by natural characteristics, as if they are the other halves from men because Hawaa, may peace be upon her, was created from Adam, peace be upon him.. [Mirqat Al-Mafatih Sharh Mishkat Al-Masabih 2/428]
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him] said, “Women are the twin halves of men, meaning they are the other half from them, because a woman is the daughter of her father and a part from him, just as the Prophet, peace and blessings of Allah be upon him, said, ‘Fatimah, may Allah be pleased with her, is from me’. The narration has another meaning, that ‘Twin halves (or counterpart) of men’ means the same as men with regards to what Allah has obligated to men and women where neither women nor men are specified. [https://binothaimeen.net/content/11305 ]
Al-Miqdam Ibn Ma’dee, may Allah be pleased with him] said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Verily, Allah commands you to be good to women. Verily, Allah commands you to be good to women because they are your mothers, sisters your aunts'”. [Silsilah Al-Hadith as-Sahihah 2871]
Aa’isha, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said to her, “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.
Al-Allamah Zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said, “This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also this hadith contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony”. [at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah 1/277]
Aai’sha, may Allah be pleased with him] said: “Allah’s Messenger, peace and blessings of Allah be upon him, never struck anything with his hand- neither a woman nor a servant, unless he was fighting in the path of Allah”. [Ṣaḥih Muslim 2328]
Imam Ibn Qutaybah, may Allah have mercy upon him, said, “Marry your daughter to a man who fears Allah, because he will be kind if he loves her and will not oppress her when he is angry with her”.[Kitab Uyun Al Akhbar 3/308]
Males Are Different From Females
Allah [The Exalted] said: [ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ – And the male is not like the female]: Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said, “The males are not like the females – neither in their nature nor behaviour, nor with regards to how they are dealt with; rather not even with regards to rulings of the religion in some (cases, situations, circumstances etc). And when it is case that the male is not like the female, then also the female is not like the male. (1)
Cases Where The Same Rules Apply to Both Men and Woman
Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Is there a distinction between males and females regarding the manner in which the prayer should be performed?
Answer: Some of the scholars differentiate the prayer of the man and the woman, but what is correct is that the prayer of the woman is the same as that of the man. The manner she sits during the two Sujuds, during the last Tashahud, because Allah’s Messenger [peace and blessings of Allah be upon him] said, “Pray in the manner you have seen me pray”, but he did not say, “The women should do such and such”. Therefore, the what is that he (i.e. Prophet) is followed in both the prayer of a man and a woman and there is no evidence to differentiate between the two. (2)
Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to (them) We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [Surah An-Nahl. 97]
The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform the prayer and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. Allah has promised to the believers -men and women, – Gardens under which rivers flow to dwell therein forever, and beautiful mansions in Gardens of ‘Adn (Eden Paradise). But the greatest bliss is the Good Pleasure of Allah. That is the supreme success. [at-Tawbah. 71-72]
Do they only wait for the Hour that it shall come upon them suddenly, while they perceive not? Friends on that Day will be foes one to another except the pious. (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (you) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e. who submit totally to Allah’s Will, and believe in the Oneness of Allah – Islamic Monotheism). Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner-selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Az-Zukhruf 66-73]
Freedom For Women
Firstly, a true believer understands freedom in a manner that is pleasing to the Creator. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said, “The worldly life is a prison for the believer (in Allah and the final Messenger) and a paradise for the disbeliever (in Allah and the final Messenger)”. (3)
Imam An-Nawawi, may Allah have mercy be upon him] said: Every believer is imprisoned and prevented – in the worldly life – from evil and repugnant desires and obligated to perform demanding acts of obedience. But after death, he relaxes and receives what Allah [The Exalted] promised of permanent bliss and perfect relaxation. As for the disbeliever [in Allaah and the final Messenger], he gets what he receives in the worldly life together with the fact that it is very little and disrupted by distress. And after he dies, he finds himself in permanent punishment and eternal wretchedness. (4)
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said: Regardless how great the affair of the worldly life is – its good days and its dwelling places (surrounded by beautiful trees, plants, scenery etc), then indeed it is like a prison for the believer, because a believer looks forward to a bliss that is better, more perfect and loftier. As for the disbeliever [in Allah and the final Messenger], the worldly life is his paradise because he enjoys himself in it [i.e. outside the boundaries of halaal and haraam] and forgets the afterlife, and thus becomes like those about whom Allah [The Exalted] stated:
Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode. [Surah Muhammad Aayah 12]
Therefore, when the disbeliever dies, he does not find anything in front of him except the fire and Allah’s punishment, and woe to the people of the fire. So that which is found in the worldly life of distress, grief, sadness and sorrow is like a paradise in relation to the state of affairs of the disbeliever [in Allah and the final Messenger], because he will leave this world to receive Allah’s punishment.
It has been mentioned about Ibn Hajar Al Asqalani – the author of Fat’hul Baari – that he used to be the chief of the judges in Egypt in his era, and he used go past the market with an entourage. So, one day a Yahudi stopped him and said, “Your Prophet said, ‘The worldly life is a prison of the believer and paradise of the disbeliever’, and how can this be the case whilst you are in a state of luxury and joy, and I am in a state of extreme poverty and low status?” So, Ibn Hajr said to him, “If in your view I am in state of joy and that people are at my service, then this state is a prison in comparison to what a believer will receive of bliss in Paradise. As for yourself, even though you are in state of extreme poverty and low status, then it is like paradise in comparison to what a disbeliever will receive in the fire”. So, the Yahudi was amazed by this statement and then testified that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah. (5)
Therefore, we say to the ideologues, “Yes indeed freedom is a valuable thing and that is why the believers utilize it to perform deeds that will benefit them in the afterlife, and strive to distance themselves from the chief deceiver shaytan, because either a person willingly submits to Allah or he is enslaved by other things – desires etc.
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: If a free person says that he is liberated (or free) and intends by it freedom from slavery to the creation, then yes he is free from slavery to the creation. However, if he intends by this that he is liberated (freed) from servitude to Allah [The Mighty and Majestic], then indeed he has erred in his understanding of servitude and he does not understand the meaning of freedom because servitude to other than Allah is bondage. As for servitude to Allah [The Mighty and Majestic], then this is real freedom because if he does not humble himself to Allah, he will humble himself to other than Allah. So he deceives himself when he says that he is free [or liberated]- meaning: he is liberated from obedience to Allah. (6)
The Imam also said, “Women are portrayed as if they are mere images- pictures which people attached no importance to except that which is connected to the woman’s figure (outward appearance). See how they have decorated and beautified her! See how they have brought about beautifications for her and presented her in a desirable condition, in relation to (her) hair, skin, legs, arms, face and everything else; until they make it the most important issue for the woman, like a picture made out of plastic. They neither present to her the importance of establishing Ibadah nor bearing children”. (7)
The Islamic Ruling On Days Specified For Such and Such Celebrations
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said, “Everything that is taken as a day of day of celebration (festival, annual celebrations), repeated every week and every year and is not legislated in Islaam, then it is tantamount to a Bidah [innovation in religious]. Therefore, to make these celebrations (festivals) that are repeated every week or every year means that they [i.e. the people who do so] have likened them to Islamic festivals [days of celebrations, days set aside for religious observance] and this is forbidden. There is nothing in Islam related to festivals (celebrations) except Eid Al-Fitr, Eid Al-Adha, (and a day specified for a specific religious observance which is) Friday. (8)
Women in Islam – By Shaikh Abu Khadeejah [may Allaah preserve him]
Be Aware Regarding the Rights of Women
https://www.salafisounds.com/be-aware-regarding-the-rights-of-women-by-abu-khadeejah/
The Muslim Woman In A Modern World
https://www.salafisounds.com/the-muslim-woman-in-a-modern-world-by-abu-khadeejah-abdul-wahid/
We ask Allah to protect us and our families from the call of those who seek to corrupt the sound natural disposition created in us by our Lord Aameen. We ask Allah:
“O my Lord, grant me the ability to be grateful to you for Your favour (of guidance) which You have bestowed upon me and upon my parents, and to work righteousness that pleases You, and make righteous for me my offspring. Indeed, I repent to you and I am of the Muslims (in submission to You alone).”
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Prophet, peace and blessings of Allah be upon him, said:
The Prophethood will remain amongst you for as long as Allaah wills it to be. Then Allaah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allaah wills it to last. Then Allaah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allaah wills it to remain. Then Allaah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allaah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilaafah upon the Prophetic methodology. [1]
The Prophet, peace and blessings of Allah be upon him, said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them (i.e. your Ummah) that some people would kill the others or imprison the others. [2]
The Prophet, peace and blessings of Allah be upon him, said: “There will not cease to be a group of my Ummah uppermost upon the truth. They will not be harmed by those who forsake them, until Allah’s affair comes to pass and they are uppermost”. [3]
The sacred texts mentioned above, along with many others, clearly indicate that despite the current weakness of the Ummah following its previous strength, victory will eventually return. Even in this state of weakness, the religion remains dominant and evident through those whom Allah has chosen to uphold its truths against all other lifestyles, based on an infallible Book until the Day of Judgment. In contrast, while other Scriptures may seem to have followers with greater military power today, their texts have been altered and abrogated. Their current advantage is not due to Islam but rather our failure to fully adhere to and implement the teachings of the Qur’an and authentic Sunnah. This article will explore this further, and a link will be provided for additional reading from Shaikh Abu Khadeejah, InShaAllah.
This article aims to provide a brief response to Samuel J. Hyde’s piece titled “How Sovereign Jews Became the Target of an Islamic Identity Crisis.” To begin with, there is no inherent identity crisis; the identity defined by the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions, is clear and unambiguous. The so-called identity crisis pertains only to those Muslims who have strayed from the path of the companions, as well as all the people of the Scripture who have deviated from the teachings of Prophets Musa and Isa, peace and blessings be upon them. [Footnote a] Followers of these earlier Scriptures are united in their disbelief, as Jews reject Isa, whom they were instructed to follow, and Christians reject Muhammad, peace and blessings be upon both of them. In contrast, Muslims accept all Prophets and Messengers, peace and blessings be upon them. Within the Ummah of Muhammad, those who stray from or oppose the companions’ way are easily identifiable, just as those who remain faithful to it are. Unlike the other people of the Scripture, who collectively reject Muhammad and thus undermine their belief in Allah, the Ummah of Muhammad will never unite in misguidance. The Prophet said: “Verily, Allah will not let my Ummah agree upon misguidance”. [4]
There is no inherent identity crisis in Islam; instead, such crises arise among those who have strayed from the beliefs, practices, and methodology of the companions, as well as the people of the Scripture who have deviated and substituted the religion of Prophets Musa and Isa, peace and blessings of Allah be upon them.
Samuel said: If the Jews of 1898—who were fleeing persecution in Eastern Europe and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. [end of quote]
Response: Samuel refers to Jews in a broad sense rather than pinpointing a specific group among them that took advantage of Muslim vulnerabilities. It’s important to note that this vulnerability is not exclusive to Muslims; followers of the Prophets have experienced periods of both strength and weakness throughout history. Additionally, the rise of Zionism did not solely contribute to Muslim decline; various significant events in Europe also played a crucial role in increasing Zionist activity in Palestine. Before delving into that, we should examine earlier occurrences in regions under Ottoman control, particularly regarding Sultan Abdul Hamid II and the Young Turks, and how Zionists leveraged their influence to facilitate the sale of Muslim territories. First, however, let’s explore the origins of Zionist initiatives in other global contexts.
“In 1897, the held a conference in Basel, Switzerland. This conference saw the participation of approximately three hundred dedicated Zionists, who represented fifty Jewish organisations; however, the identity of the individual who initiated these protocols remains unknown. The intent of these protocols was to provide guidance to the Zionists on how to exercise governance upon attaining power. They were uncovered in 1901 when a French woman encountered them during a meeting with a prominent leader of the Zionist movement at a Masonic lodge in Paris. This woman successfully acquired several documents and managed to escape with them. These documents eventually came into the possession of Alex Nikolaevich, a prominent figure in Eastern Russia during the Tsarist period, known for his vehement campaign against the Jewish population (he perceived as adversaries). Upon reviewing the documents, he recognised their significance for his nation and the broader global context. Consequently, he entrusted them to a friend, a Russian author named Sergei Nilus. Nilus examined the contents and understood their implications, subsequently translating them into Russian and providing an introduction that forecasted the collapse of Tsarist Russia due to anarchist communism, the nature of its authoritarian governance, and its role as a base for inciting turmoil—aiming to dismantle the Islamic Caliphate, establish the State of Israel in Palestine, and bring down monarchies across Europe.
In 1902, a book was published for the first time in the Russian language, produced in limited quantities. The Zionists reacted vehemently upon its release, initiating intense campaigns to discredit the book. Despite their efforts, the claims linking the book to them were accurate. In response, Tsarist Russia undertook a severe campaign against the Zionists, resulting in the deaths of ten thousand individuals in a single massacre. The book underwent a reprinting in 1905, which quickly sold out in an unusual and covert manner, as Zionist groups procured copies from the market and incinerated them. A subsequent edition was released in 1911, but, similar to the earlier instance, copies vanished. In 1917, another printing occurred, yet it was seized by the communists following their ascension to power in Russia and the overthrow of the tsarist regime. A copy of the 1905 Russian edition found its way to the British Museum in London, where it was stamped in 1906. This copy remained largely overlooked until the communist coup in Russia in 1916 prompted the “Morning Post” to request updates from its correspondent, Victor Madson, who then examined various Russian publications. He dedicated his efforts to translating the work into English, subsequently publishing it in that language. The book saw five printings, the most recent occurring in 1921, yet no publisher in either Britain or America was willing to take on the project. Despite the efforts of Zionists to suppress the book, it was published in various languages, such as German, French, Italian, and Polish. The English edition from 1921 served as the basis for its first translation into Arabic, which was released in 1951″. [5]
Thus, in evaluating the perceived weaknesses of Muslims in relation to the rise of Jews, it is essential to consider the broader context and the various factors involved. The Jewish migration during the period referenced by Samuel was not solely a result of their leaders’ actions or inactions. Instead, the emergence of Zionism and its strategic objectives played a significant role in shaping the events of that time. Therefore, attributing the Muslims’ inability to respond effectively only to the circumstances surrounding the Jews migration overlooks the fact that the Ummah was also grappling with the constraints of colonialism, which, interestingly, provided substantial advantages to the Zionists, as will be explored further in this article.
Samuel said: Hamas is the product of a deep and ongoing debate within the Muslim world, a debate that has raged for the last 150 years and dwarfs the magnitude of any of the discussions we find in Western academia today. This debate is not just political but a profound theological reckoning. It revolves around a critical question: Why has Islam become weak? This question became particularly pressing after the fall of the Ottoman Empire and the subsequent rise of Western powers in the Middle East (Britain and France). [end of quote]
Response: Hamas cannot be viewed as a standalone entity in the context of distinguishing truth from falsehood, as the correct path is clearly outlined in the sacred texts of the Qur’an and the Sunnah, as interpreted and practiced by the Prophet’s companions, peace and blessings be upon him. Instead, Hamas represents a deviation from the Prophet’s creed and methodology in confronting Islam’s adversaries. The discussions surrounding political and theological issues do not stem from Islam itself; rather, they emerged following a departure from the ways of the righteous predecessors. The pressing question is not only why Muslims are divided in facing their enemies, but rather why they do not return to the Qur’an and the Sunnah to resolve their differences, as Allah has instructed them to do. Allah said:
O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [6]
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way (i.e. the companions). We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [An-Nisaa 115]
And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [An-Nur 63]
Samuel said: For over a century, leading Islamic thinkers and theologians have examined their civilization’s history, grappling with the dramatic decline of a once-great empire. They contemplate how Islam—once the epicenter of scientific advancement and geopolitical power, home to the world’s largest astronomical observatory in the 16th century—could fall so far. They pondered how their empires, which had once expanded to the middle of France and halfway to Afghanistan within a century, had lost their dominance. The answer to that question produces the Muslim world of today. Arab nationalism, in its essence, is a direct answer to the inquiry, “What happened to us as a civilization?” At its core, Al-Qaeda represents another answer, proposing a path for the Muslim world to regain the power and agency that once defined its history four centuries ago. [end of quote]
Response: The upright scholars of Islam have meticulously delineated the roots of our current frailty, alongside the pathways to rejuvenation. The remedy does not lie in nationalism, nor in any other ideology, nor in factions that stray from the prophetic methodology. Instead, the solution rests solely in the actions the Ummah must undertake to reclaim its vigor, by the grace of Allah. A thorough examination of this document offers the reader a profound insight into this pivotal issue. https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/
Samuel said: Early Islam’s explosive rise was a historical marvel. Within a few decades, it conquered vast swathes of territory across continents. This success was not only surprising but also confirmed the truth of Muhammad’s Revelation in the eyes of its leaders. This divine grace, which Islam shares with Judaism and Christianity, rests on the idea that there is a God, a God of Justice, who oversees history. Therefore, history has an arc, a purpose, and an end goal—a trajectory. [end of quote]
Response: The expansion of Islam is entirely attributed to the mercy of Allah, and there is no question that Islam represents the ultimate truth. Muhammad, peace and blessings of Allah be upon him, is the seal of the Prophets, as stated in the infallible Qur’an and authentic Sunnah. Victory belongs exclusively to Allah, who grants it to whomever He chooses in every age, while it is the servants of Allah who bring harm upon themselves through their deeds. The Prophet cautioned us about the dangers of weakness, its origins, and its repercussions in numerous reports, including his notable statement: “When you partake in usury, hold on to the tails of cattle, become satisfied with cultivation and abandon Jihād, Allah will send upon you humiliation and He will not remove it until you return back to your religion”. Read again on this link: https://abukhadeejah.com/weakness-in-the-ummah-jihad-of-evidence-and-speech-in-defense-of-islam/
Samuel said: The crucial divergence here is that Islam took a leap that Judaism did not. Muslims believed that being powerful in history meant being in sync with the divine plan and aligned with the divine trajectory. In other words, if they were successful in conquering a continent in 10 or 40 years, it signified their truth and closeness to God, and God’s favor was with them. [end of quote]
Response: Islam is not comparable to Judaism because, following the arrival of the seal of the Prophets, all previous scriptures and laws were rendered obsolete. Additionally, earlier texts have been altered and corrupted. The early Muslims did not follow Allah’s path blindly or hesitate in their commitment; they made a conscious decision to dedicate themselves. They trusted in Allah’s promise to the righteous, knowing that He fulfills His promises completely. Therefore, they committed fully to their cause, confident that Allah would uphold His end of the covenant, regardless of the uncertainties ahead. Allah said:
O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). [7]
Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [An-Nur 55]
The devout predecessors were not simply taking risks or making bold choices; they were obeying a divine directive to deliver the ultimate message, regardless of the repercussions, because they had unwavering faith in Allah. Any weakness observed cannot be blamed on Islam itself, as the religion remains strong, flawless, and unerring, with compelling evidence that is applicable across all times, places, and situations. Instead, the shortcomings arise from Muslims failing to adhere to Islamic teachings and looking for answers in alternative ideas. Total submission to Allah is essential for success, as evidenced throughout Islamic history. The believers were given victory despite their inferior numbers and weaponry. Read on this link: https://salaficentre.com/2024/10/04/ash-shanqeetee-and-ibn-baz-two-mountains-of-knowledge-and-their-precise-statements-regarding-sound-rectification/
Samuel said: Now, imagine you are a Muslim leader in Cairo in 1890, watching the British take the city from the Ottomans without any resistance. You are not only asking, “What happened to us?” but also, “How could Islam, in its divine form, grow weaker than Europe?” Ultimately, you are questioning, “How did we lose God’s favor, and how do we regain His grace?” Here lie the beginnings of the ideas of Islamic renewal—what many today call Islamism. These are all responses to the question of how to restore the old piety of Islam that ensured geopolitical power through closeness to God. This is what Al-Qaeda represents, what the Muslim Brotherhood represents, and what Hamas represents—a chapter of the Muslim Brotherhood established in Gaza in 1987. Hamas doesn’t fly Palestinian flags or promote a nationalist agenda; it rejects nationalism, seeing it as a European construct imposed on Muslims to divide and weaken them. This is crucial because it explains why Israel is so significant to terror organizations and regimes like the Islamic Republic in Iran, which has spent untold billions on Israel’s destruction. [end of quote]
Response: A clear distinction must be made between Islam and Muslims when discussing the challenges faced by Muslims. The weakness observed is not a reflection of Islam itself, but rather a result of neglecting or compromising its teachings. Similar to the experiences of Bani Israel, who faced periods of strength when they followed their prophets and weakness when they strayed, Muslims have undergone similar cycles. The remedy is straightforward for those who listen to the final Messenger’s guidance on the issue. True revival cannot be achieved through innovative methodologies like those of the Kharijites, Al-Qaeda, the misguided Muslim Brotherhood, Hamas, or nationalism. Instead, sound revival and strength can only be realised through the approach of the Prophet’s companions. Any alternative, regardless of its claims to represent Islam, is destined to fail. Additionally, revival is not found in the path of the Rafidah of Iran, which leads to Shirk and Bidah. [Footnote b] Thus, what the Zionists oppose is not authentic Islamic revival, despite their labels for various sects and groups; they are confronting deviant sects that stray from the Prophetic methodology.
As for the Ottomans, their rise and fall was clearly due to the extensive external and internal pressures they faced, alongside their gradual departure from the piety of their early leaders who spread the faith fearlessly. It is overly simplistic to claim that the Ottomans could not defend Egypt without considering the significant external and internal factors contributing to their decline. Colonialism was rampant, with many Muslim nations already suffering under the brutal onslaught of colonisers, compounded by the infiltration of outsiders who finally corrupted the Young Turks. The story of how the Zionists aimed to undermine Sultan Abdul Hamid II and the later corruption among the Young Turks is well known.
When the Zionists, in the late 1800s, advocated for the creation of a Jewish state in Palestine, Sultan Abdül-Hamid II implemented various measures aimed at thwarting this initiative. Nevertheless, following the sultan’s deposition and the rise of the Young Turks to power, the movement gained traction and began to proliferate throughout the area. Also, it is important to acknowledge the significant support provided by the British Empire and other entities to this Zionist endeavour. Read below:
The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers:
An Overview of Christian Zionism in America Since the Arrival of The Puritans: https://salaficentre.com/2024/10/08/an-overview-of-christian-zionism-in-america-since-the-arrival-of-the-puritans/
The aforementioned links present the names of some notable British politicians who supported the Zionist movement both from a theological and political perspective, influenced by the British Empire. Many contemporary historians have noted that as the Zionist efforts became more prominent, the British recognised the growing strength of this movement and proposed territories such as Uganda, Siberia, and Cyprus. However, these offers were declined, as the Zionists sought Palestine instead. Many Turkish historians assert that in 1871, prior to any significant actions by the Zionists, the Ottomans designated 80 percent of Palestine as state property. Subsequently, Sultan Abdul Hamid II implemented stricter measures to prevent Jewish settlement in Palestine. By 1883, he imposed restrictions on the acquisition of land in Palestine and opted to retain control over this strategically important territory.
He additionally forbade the acquisition of land by foreign Jews within the Ottoman Empire, including Palestine. It was asserted that the Ottoman Empire was not a resettlement area for individuals exiled from Europe. Prominent Zionists, including Theodor Herzl, who was at the forefront of the Zionist movement, sought a meeting with Sultan Abdul Hamid II. When this request was turned down, he conveyed his proposal to the sultan through his close associate, Polish Phillip Newlinsky, in May 1901. They proposed to settle the Ottoman Empire’s foreign debts and to offer support to the Sultan in Europe in return for the opening of Palestinian territories to Jewish settlement and the transfer of governance to the Jewish community. The sultan rejected the proposal, stating, “I will not part with anything, not even a fraction of this land, for this nation does not belong solely to me but to all Ottomans. My people acquired these territories through their sacrifices. We offer what we possess in the same manner as it was originally obtained.” Herzl reiterated his proposal the subsequent year, yet the response remained unchanged.
During that period, certain territories still under Ottoman rule were home to the largest Jewish population in the world, who enjoyed a degree of freedom. Thessaloniki, then part of the Ottoman Empire, was recognised as the largest Jewish city globally. In 1909, the Young Turks overthrew Sultan Abdülhamid II, subsequently exiling him to Thessaloniki, where he was confined in the residence of a Jewish banker named Allatini. The properties belonging to the sultan were nationalised, and the Young Turks permitted prominent Zionist figures to settle in Palestine. Among the Young Turks were numerous Freemasons and Sabbateans. Notably, Emmanuel Carasso, a Jewish banker and Freemason, was a close associate of Grand Vizier Talat Pasha and was part of the delegation that informed Sultan Abdl-Hamid II of his removal from power.
Thessaloniki’s deputy, Carasso, emerged as a prominent figure of his era and played a crucial role in facilitating Jewish migration to Palestine. The Young Turks repaid their obligations by assisting Carasso in amassing wealth and enabling him to engage in a black market for food during the Great War. In 1917, this group reached an agreement with British Foreign Minister Arthur Balfour. The subsequent Balfour Declaration signified the British Empire’s endorsement of the establishment of a Jewish state in Palestinian territories. Following World War II, the lands that had belonged to Sultan Abdülhamid and were appropriated by the Young Turks came under British control. This British occupation led to an increase in Jewish settlement in Palestine, allowing Jews to acquire land. Meanwhile, Arabs faced economic pressures that compelled them to sell their properties.
Sultan Abdul Hamid reportedly stated on September 22, 1913, “I relinquished my position as Khalifah due to the oppression and intimidation from the Young Turks. This faction pressured me to endorse the creation of a Jewish state in Palestine, which I firmly opposed. They ultimately proposed a sum of 150 million British gold pieces, which I also declined, asserting: ‘I would never consent to your demands, even if you offered not just 150 million British gold, but all the gold in the world. I have dedicated over 30 years to serving the Muslim community and have not betrayed my ancestors.’ Following my definitive refusal, they proceeded with my dethronement and exiled me to Thessaloniki.” By 1947, the Jewish population in Palestine had surpassed half of the total population, and a considerable portion of the land was under their control. The subsequent move was towards independence, as certain Jewish groups compelled the British to withdraw from the region. A referendum resulted in the decision to establish a Jewish state, which was ratified by the United Nations in 1948.
Therefore, Samuel’s assertion regarding the weakened state of the Ottoman Empire, rather, he should have called it the remnants of the Ottoman Empire, which rendered it incapable of defending Egypt from British intervention, is insufficiently detailed. A more comprehensive discussion of the circumstances contributing to this decline is essential, particularly the treachery of the Young Turks and their exploitation by wealthy Zionists. This aspect, along with other factors that had already compromised the latter Ottoman Empire—such as issues of religious creed and the adoption of Sufism and other innovations—constitutes a significant recipe for vulnerability, defeat, and eventual catastrophe.
Samuel said: Muhammad Rashid Rida was a prominent Islamic scholar, reformer, and thinker in the late 19th and early 20th centuries. He played a significant role in the intellectual and political discourse of his time, advocating for Islamic renewal and the establishment of Salafi Islam in the modern age. He also taught several important Palestinian leaders, such as Haj Amin al-Husseini and Izz ad-Din al-Qassam, for whom Hamas’s military brigades are named. Al-Qassam was a young cleric in the 1930s whose massacre of Jewish farmers sparked the Great Arab Revolt of 1936. [end of quote]
Response:The individuals in question have been analyzed, and their trajectory was not aligned with Salafism; instead, it was characterized by Ikhwanism. Read: Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood: https://abukhadeejah.com/jamal-aldin-afghani-muhammad-abduh-rashid-rida-hasan-albanna-radicals-modernists/
Samuel said: Rida wrote an astonishing letter in a journal in 1898 called Al-Manar, one of the most influential journals in the Arab world at the time. In this letter, he addressed Palestinian Arabs and called them “complacent nothings.” It was not a polite letter; he was enraged with the Arabs of Palestine following the first Zionist Congress, whose minutes Rida followed very carefully. Initially, he was pro-Zionist, thinking that Zionists and Muslims could team up to expel the Christian empires from the Middle East. However, he later turned against Zionism when he realized it aimed to establish a Jewish nation-state, to turn Jews into a sovereign people rather than aid the birth of another Muslim state “from the river to the sea.”
Rida was concerned not with Palestinian nationalism—because such a movement did not yet exist—but with the theological implications of Jewish success. He wrote to the Arabs of Palestine, saying, “You are going to allow the weakest of all nations, the paupers of the earth, those expelled from every land in civilization, to push you back and become masters in your land.”
For Rida, the issue was not about rights or military occupation. As a Muslim theologian living under British rule, he found it inconvenient and theologically problematic but tolerable given the British Empire’s power. [end of quote]
Response: Whatever Rida wrote, regardless of some truth in it, would not have led to any success, as his approach did not align with the principles established by the righteous predecessors.
Samuel said:However, if the Jews of 1898—who were fleeing persecution in Eastern Europe, arriving in New York Harbor with nothing and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. This explains why groups like Hamas, Hezbollah and the Houthis view the destruction of Israel as so crucial. They believe that Islam’s current weakness is due to its impiety and distance from God. They argue that by returning to God’s grace, Islam will regain its strength. Destroying Israel, which they see as a symbol of Islamic weakness, would be the first step in this process. The epiphenomenon of Israel’s presence, in more recent times, as an immovable actor who could not be manipulated only added to the necessity of its destruction.
When Westerners used to gaze upon Hamas and say things like, “Well, you know, they’re extremists, but they might moderate over time,” there was an implicit assumption that the group’s motivations were nothing more than raw, unexamined emotions driven by political grievances. This view was predicated on the belief that if one approached them with enough empathy, kindness, and economic benefits, they might somehow evolve into more moderate actors. But the reality is that all of this radicalism, not just found in Hamas but sitting at the heart of the Palestinian cause, is not a product of external circumstances or temporary emotions; it is a manifestation of a carefully considered, long-standing ideological framework that, for the sake of its own standing, cannot accept sovereign Jews and, as such, the existence of the State of Israel. That in its purest sense is the conflict. [end of quote]
Response: The persecution faced by Jews in 1898 is intricately linked to a series of events, including the Zionist plans discovered by Russians at the time. Conversely, many scholars of Islam have stated that the perceived weakness among Muslims—distinct from any inherent flaw in Islam—primarily stems from factors outlined in final revelation, which contributed to European domination. Thus, this weakness, exacerbated by colonialism, is largely a result of many Muslims straying from the Sunnah of the Prophet, peace and blessings of Allah be upon him, and failing to resolve their affairs through it, unlike the pious predecessors. Additionally, during this period, a significant development in Europe facilitated the Zionist agenda: the collaboration between Jewish and Christian Zionists. To analyse Muslim weakness without considering these underlying causes and the various stakeholders involved would leave us with an incomplete understanding of the historical context. The political and theological partnership between Jewish Zionism and influential Christian Zionists within the British Empire was pivotal, and relevant connections have been previously outlined.
It is important to clarify that the crisis at hand is not one of Islam itself, nor is there an inherent identity crisis within the religion. As we noted earlier, the real issue lies with those who have strayed from the teachings of the righteous predecessors. These individuals, whether intentionally or out of ignorance, fail to recognise the singular approach of these early scholars and pious predecessors. Consequently, the identity crisis affects only those who reject a return to the Sunnah, including groups like Hamas, Hezbollah, the Houthis, the Rafidah of Iran, Al Qaeda, and others. These factions either perpetuate weakness through their flawed methodologies or serve as instruments for Zionists and other adversaries of Islam, who aim to tarnish the religion’s image and undermine the morale of Muslims.
The downfall of any nation is in the hands of Allah alone and not in the hands of Hamas, Al-Qaeda, ISIS, the Muslim Brotherhood Sect or other deviated sects. The early Muslims, particularly the first three generations of Islam, did not aim to annihilate any community, instead, they spread the principles of justice inherent in Islam, adhering closely to the Prophet’s teachings. and remained resolute against those who sought to divert humanity from the path of Allah. It was this commitment to justice and unwavering dedication to pleasing Allah that brought them strength and success, emphasising the importance of worshiping Allah alone, following the Sunnah, and treating even adversaries with fairness. It is clear that the weakness observed among Muslims stems from a lack of piety, not from Islam itself. Ironically, some those who make such claims among the Rafidah and others embrace practices that reflect a departure from true faith. The presence of Shirk and Bidah within these groups poses the greatest obstacle to a return to strength. Read:
Thus, the core issue isn’t solely the presence of Zionists in Palestine, which has developed not just because of their strength, but as a result of various factors in Europe and the Muslim world, alongside the impact of Colonialism that hastened their arrival. This situation isn’t just about a single, unyielding force; it reflects the vulnerabilities of many Muslims who have strayed from the teachings of the Qur’an and Sunnah, leading to the suffering of the Palestinian people. True victory over opponents cannot be achieved through mere slogans calling for the destruction of nations, races, or religious groups. Instead, it hinges on adhering to the principles of Islam as guided by the Messenger, rather than following misguided groups that claim revival while collaborating with those who undermine the core tenets of Tawhid, which is the very essence of Islam. How can one claim to build when the foundations are ignored? How can one aspire for honour and success while simultaneously eroding the very principles that support them? Listen here:
Furthermore, no matter the opinions that Westerners may have about Hamas, it is crucial to recognise that their approach to revival and resistance does not align with the Prophetic methodology. This holds true regardless of their political issues, the kindness shown to them, the economic support they receive, or their feelings towards Jewish independence. The core concern lies in their methodology, which, along with that of other innovative groups, contributes to the overall weakness of Muslims. Additionally, it is important to note that Hamas serves as a tool for the Israeli Right. Read:
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
The latter part of this Muslim nation will not be rectified except through that which rectified its early part, as the people of knowledge and sound faith have stated. This is a statement of Imam Malik, may Allah have mercy upon him, – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it- that ‘’The latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part.” This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger- is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the Prophet and his companions], then such a person is mistaken and has spoken untruth. There is no path [to rectification] other than the path [of the Messenger and his companions]. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [8]
We ask Allah to guide us to everything that will rectify our religious and worldly affairs, protect us from deviation and enable us to follow the path that will return the Ummah to strength and victory, remove the oppression of the Palestinians and all other Muslims facing the persecution and brutality of the callous one among humankind Aameen.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]
Imam As-Sadi, may Allah have mercy upon him, said:
Industrialization and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles: firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next. Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to laydown – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.
The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.
The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [4]
