Defend a Turkish Muslim Leader and Rebuke an Italian Ideologue! [Who Had a Fascist Mentor (Mussolini) – The Muslims or Yourselves?!]

In The Name of Allaah, The MOst Merciful, The Bestower of Mercy.

Italian PM calls President Recep Tayyip Erdoğan [may Allaah preserve him and all our Muslim rulers] ‘a dictator’ due to some alleged misdeed. Indeed, this is expected from the Kuffaar ideologues and those who deviated from the path of their Prophets. Verbal attacks and severe envy is expected from them. Allaah [The Exalted] said:

لَتُبۡلَوُنَّ فِىٓ أَمۡوَٲلِڪُمۡ وَأَنفُسِڪُمۡ وَلَتَسۡمَعُنَّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِڪُمۡ وَمِنَ ٱلَّذِينَ أَشۡرَكُوٓاْ أَذً۬ى كَثِيرً۬ا‌ۚ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَٲلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious) then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts]. [Surah Aal Imran. Verse 186]

Allaah [The Exalted] said:

مَّا يَوَدُّ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَـٰبِ وَلَا ٱلۡمُشۡرِكِينَ أَن يُنَزَّلَ عَلَيۡڪُم مِّنۡ خَيۡرٍ۬ مِّن رَّبِّڪُمۡ‌ۗ وَٱللَّهُ يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُ‌ۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

Neither those who disbelieve among the people of the Scripture nor Al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty. [Surah Al-Baqarah. Verse 105]

Allaah [The Exalted] said:

وَدَّ ڪَثِيرٌ۬ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ لَوۡ يَرُدُّونَكُم مِّنۢ بَعۡدِ إِيمَـٰنِكُمۡ كُفَّارًا حَسَدً۬ا مِّنۡ عِندِ أَنفُسِهِم مِّنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمُ ٱلۡحَقُّ‌ۖ فَٱعۡفُواْ وَٱصۡفَحُواْ حَتَّىٰ يَأۡتِىَ ٱللَّهُ بِأَمۡرِهِۦۤ‌ۗ إِنَّ ٱللَّهَ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬

Many of the people of the Scripture wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah’s Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things. [Surah Al-Baqarah. Verse 109]

Allaah [The Exalted] said:

وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰ‌ۗ وَلَٮِٕنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِى جَآءَكَ مِنَ ٱلۡعِلۡمِ‌ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ۬ وَلَا نَصِيرٍ

Never will the Jews nor the Christians [i.e. those amongst them who deviated from the path of their Prophets] be pleased with you till you follow their religion. Say: “Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you were to follow their desires after what you have received of Knowledge (i.e. the Quran), then you would have against Allah neither any Wali (protector or guardian) nor any helper. [Surah Al-Baqarah. Verse 120]

Allaah [The Exalted] said:

وَدَّت طَّآٮِٕفَةٌ۬ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ لَوۡ يُضِلُّونَكُمۡ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ

A party of the people of the Scripture (Jews and Christians) wish to lead you astray. But they shall not lead astray anyone except themselves, and they perceive not. [Surah Aal Imran. Verse 69]

Allaah [The Exalted] said:

أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبً۬ا مِّنَ ٱلۡڪِتَـٰبِ يُؤۡمِنُونَ بِٱلۡجِبۡتِ وَٱلطَّـٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَـٰٓؤُلَآءِ أَهۡدَىٰ مِنَ ٱلَّذِينَ ءَامَنُواْ سَبِيلاً
أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَعَنَہُمُ ٱللَّهُ‌ۖ وَمَن يَلۡعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُ ۥ نَصِيرًا
أَمۡ لَهُمۡ نَصِيبٌ۬ مِّنَ ٱلۡمُلۡكِ فَإِذً۬ا لَّا يُؤۡتُونَ ٱلنَّاسَ نَقِيرًا
أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ‌ۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٲهِيمَ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَـٰهُم مُّلۡكًا عَظِيمً۬ا

Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to the disbelievers that they are better guided as regards the way than the believers (Muslims). They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper, Or have they a share in the dominion? Then in that case they would not give mankind even a Naqira (speck on the back of a date-stone). Or do they envy the people for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and Al­Hikmah (As­Sunnah – Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom. [Surah An-Nisaa. Verses 51-54]

Ask them, “Who had a Fascist Mentor – Muslims or Yourselves?” 

See picture – Benito Mussolini [Italy] With Hitler


Fasting – [The Great Difference Between One Who Embarks Upon Fasting In Ramadan Out of Faith and Seeking Reward and One Who Does So As a Custom or Healthy Interlude]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Indeed, we have been put to trial nowadays by way of the pens and keyboards of the journalists! Some of them  speak in the affairs of the religion and most of time they neither provide proof nor explanation from the upright scholars of the Ummah – the scholars of Tawheed and Sunnah. It is very important that one either gives detail from the explanations of the upright scholars or refrain from entering into subject matters of the pure religion. Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “There’s no good thing except that he [i.e. the Messenger (peace and blessing of Allaah be upon him)] has urged the person towards it and there is no evil except that he warned the Ummah against it”. Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] commented on the above statement and stated “This is correct because indeed good is something one seeks to do, therefore he clarified it specifically and urged a person towards it. And regarding evil, we say, ‘There is no evil except that he warned against it’ and he (Shaikhul Islaam) did not say, ‘There’s no evil except he has clarified it (i.e. in detail)’, because there are evil things which he clarified (in detail) and warned against, and there are evil things which he did not clarify (in detail); rather he warned against it in general. For example, fornication, killing a person (i.e. without a justified reason based on the sharee’ah) and what is similar to these deeds are manifest evils, and religious innovation (Bidah) is a manifest evil, but did he mention every Bidah specifically by its description in a text or rather mentioned in general? Answer: They are mentioned in general and warned against. The distinction between (evil) and good is that good is something one seeks to do, therefore it is in need of being clarified specifically – clarify every affair so that we do it, unlike evil because it is something to be abandoned, therefore sometimes it is mentioned in detail and sometimes in general”.(1)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said,”It is obligated on you to give detail and make a distinction, because unrestricted and general (statements) without clarification has indeed corrupted this existence (i.e. the world), and misguided the intellects and views (of the people) in every era”. Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] commented on this statement and stated, “There has to be detail explanation. The one who is not proficient in giving detail should keep quiet because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field”. (2)

The clarification intended in this short article is regarding the statement of a Turkish journalist who stated regarding fasting in Ramadaan, “Its religious significance aside, fasting has become one of the most encouraged methods of replenishing health, with recent clinical studies citing countless physical and mental benefits, ranging from weight loss and mental clarity to reversing disease. While this historical month of fasting is certainly not new and in fact spans back thousands of years, there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”.

Pay close attention to the statement, “There are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. Indeed, this statement needs clarification so that the virtue of fasting as an act of worship is clearly distinguished from fasting as a means of improving health. Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him], “Whoever fasts the month of Ramadan due to faith and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven”. [Al-Bukhaaree 1901 and Muslim 760]

Regarding the statement of the Prophet, “Whoever fasts the month of Ramadan due to faith and seeking reward”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “Due to believing that Allaah legislated it and seeking reward, as opposed to the one who fasts out of blind following”. (3) “That is because fasting is for the purpose of Taqarrub Ilal laah [i.e. perform acts of worship legislated by Allaah, so that we receive Allaah’s love, reward and help etc] and intention is a condition of its performance”. (4)

Pay close attention to the statement “and intention is a condition of its performance”, meaning intention [Niyyah] is a condition for the performance of fasting. This Niyyah [intention] is what distinguishes one act of worship from another act of worship- a distinction between prayer and fasting, distinction between an obligatory prayer and an optional prayer etc (4.1), and it is also what distinguishes acts of worship from customary deeds, for example taking a bath may be done to clean oneself or cool one’s body (i.e. not related to worship) or it may be done as ritual purification. (4.2) Therefore, this journalist should have made a clear distinction between the importance of fasting as an act of worship and fasting for a healthy interlude.

And regarding the statement of the Messenger, “his previous sins will be forgiven”, Imaam an-Nawawi [may Allaah have mercy upon him] said, “It is well known – regarding what the jurists hold – that this specifically applies to the minor sins and not the major”. (5) Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “This forgiveness is attained on condition that one abandons the major sins”. (6) Imaam Abdul Azeez Bin Baaz also stated a principle related to the unrestricted narrations in which a mention is made regarding the expiation of sins, that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allaah:

[إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [sallal laahu alayhi wasallam], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. (7)

The Benefits of Fasting By Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him]

As for fasting, its good outcomes are tremendous because it is a protection. Imaam Bukhaari and Imaam Muslim reported the hadeeth, “Fasting is a shield”. (8) It is shield of protection against the hell fire in the afterlife and it is a protection against disobedience (to Allaah and His Messenger). Fasting weakens the desires of a person; so it restrains the whims of a person and acts as barrier against the dangerous and forbidden deeds he might commit due to engagement in enjoyment (i.e. enjoyment that may exceed the limits impose by Allaah and His Messenger). Indeed the soul may engage- due to such enjoyment- in affairs whose end results are unpraiseworthy in this worldly and the hereafter; so because of this the Prophet (peace and blessings of Allaah be upon him) said, “Paradise is surrounded by hardships and the hell fire is surrounded by all kinds of desires and passions”. (9)

The path to paradise requires that a person exercises patience in order to abstain from disobedience and the path to the hell fire is surrounded by all (forbidden) desires. If a person distances himself from those forbidden desires, he [or she] will be safe; but if a person engages in such forbidden desires he [or she] will fall into what Allaah has forbidden. This forbidden enjoyment will be one that quickly fades away, but its end results will be grief, regret and humiliation in this life and the next. It has been reported in a hadeeth narrated by Abdullaah Ibn Mas’ood (may Allaah be pleased with him] that the Prophet (peace and blessings of Allaah be upon him) said, “O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power”. (10)

Therefore, the Prophet made it clear that if a person is able to get married, he should hasten to do so in order to remain chaste and enables another person (i.e. wife) to remain chaste; but if he is not able, he should devote himself to this Prophetic remedy which the Noble Messenger directed him to, and that is fasting. And that is because it is a safeguard and a protection for a person against falling into disobedience. In summary: This is a Noble Prophetic guidance given by the Noble Messenger to the youth-that they should get marriage if they are able to do so; but if not, they should restrain their desires through fasting.

As for the fasting of the wealthy people, it reminds them of hunger pangs; so they reflect upon the blessings Allaah has bestowed on them because they have Muslim brothers (and sisters) who suffer from hunger pangs (even) without fasting. And that is because they cannot find something (i.e. food) to do away with extreme hunger. So this reflection becomes a drive (or motive) for them (i.e. the wealthy) to show kindness towards the poor and to spend on the destitute and needy. [An Excerpt from أثر العبادات في حياة المسلم pages: 4-31. slightly paraphrased]

[Ref 1: An Excerpt from ‘Ad-Duratu Al-Uthaymeeniyyah Bi-Sharhi Fat’hi Rabbil Bariyyati Bi-Talkhees Al-Hamawiyya. Page 34. Slightly paraphrased]
[Ref 2: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 page: 216]
[Ref 3: Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]
[Ref 4: Fat’hul Baaree Sharh Saheeh Al-Bukhaaree 4/148-149. Publisher: Daarus Salaam 1st Edition 1421AH (2000)]
[4.1: See Sharh Al-Arba’een by Shaikh Saaleh Aala Ash Shaikh. page 12. Publisher: Maktabah Al-Hadyi Al-Muhammadee. 1st Edition 1428AH (2007)]
[Ref 4.2: Bahjatul Quloob Al-Abraar. By Imaam As-Sadi. page 10. 1st Edition 1414AH (1994)]
[Ref 5: Sharh Saheeh Muslim Vol 6. Page 36. Publisher: Daarul Kutub Al-Ilmiyyah. 1421AH (2000)]
[Ref 6: Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]
[Ref 7:–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7
ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.
قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.
«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة
[Ref 8: Bukhaari No1894 and Muslim No: 1151]
[Ref 9: Muslim No: 2822 and Bukhaari No: 6487]
[Ref 10: Bukhaari No: 5065]



Generosity In Ramadaan, a Warning Against Waste and Charity (or Food Aid) Followed By Manipulation, Harm etc

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

Allaah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [Surah Al-Israa. Verses 26-27]

Imaam As-Sa’di [may Allaah have mercy upon him] said, “Shaytaan does not call the person except to every blameworthy habit. So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allaah calls to the most just and balance of affairs and He praises the person for that, as He [The One free from all imperfections] stated about His faithful slaves: [وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes)]”. [Surah Furqaan. Verse 67] (1)

Ibn Abbaas [may Allaah be pleased with him and his father] narrated: “The Prophet [peace and blessings of Allaah be upon him] was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadaan till the end of the month. The Prophet used to recite the Noble Qur’aan to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allaah with glad tidings (rain) in readiness and haste to do charitable deeds]”. [Saheeh al-Bukhaari 1902]

Zain Ibnul Muneer [may Allaah have mercy upon him] said, “The intent behind the likeness (or comparison) between the Prophet’s [peace and blessings of Allaah be upon him] generosity and the fair wind, is that the wind is one of mercy which Allaah [The Exalted] sends and sends down rain that falls everywhere- both on a dead land [i.e. falls on a dry land and revives it] as well as the land that is not dead; (likewise) the Prophet’s good conduct and benevolence benefits everyone – the poor, the wealthy and the one who has enough – more than the rain that falls [after the arrival of that] fair wind”. (2)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “He [peace and blessings of Allaah be upon him] was the most generous amongst the people with regards to wealth and bestowing (things) to the people, and not that he was (only) generous after being asked. And in the final year (of his life), Jibreel met him twice and he finished the recitation of the (Qur’aan) twice. And from the benefits of (this hadeeth) is that: (a) it is more virtuous to study and recite the Qur’aan at night with the righteous people, the scholars and the good people. The Prophet recited (the Qur’aan to Jibreel) to receive that which Allaah has of reward [i.e. reward in the afterlife]. (b) Generosity in times (when people are in need) and in Ramadaan is something sought after [in the religion of Islaam]. (3)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The limits of Generosity are between two extremes; when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness”. (4)

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “These squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full of (food) and a scrap of bread. (Should) fear Allaah and to fear Him in their gatherings, and that they do not become the cause of Allaah’s blessings being stop”. (5)

Pay close attention to the statement of Al-Allaamah Saaleh Al-Fawzaan, “These squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full of (food) and a scrap of bread”.

Indeed, it is well known to many of us that disposing of food and wasting does not only take place in the households and during special occasions, rather this behaviour is also witnessed in the food industry. It is common knowledge that farmers – in some so called developed nations – are sometimes ordered to dump good produce. This is due to a number of reasons: firstly, sometimes capitalists do not have in place a system that would allow farmers to grow only what is enough, therefore farmers are left with no choice but to dump some of their produce. However, despite this overproduction, many people are still unable to afford good quality food. One of the ways this can be avoided is if governments help charities to repackage and redistribute excess food to those in need of it. Secondly, sometimes capitalists solely desire to make profit regardless of the consequences. For example, there has been incidents – in some so called developed countries – when farmers were ordered to depopulate their livestock to inflate prices, whilst many people were unable to put meat on their tables. This is nothing but an act of conspiring with farmers to create scarcity and thus unveils one of the negative outcomes of a capitalist economy. Read here about high and low prices:

Also read this beautiful clarification by Al-Allaamah Taqiyuddeen Al-Hilaalee [may Allaah have mercy upon him] regarding the different contemporary ideologies pages 74-82. Publisher: Daarul Kitaab Was-Sunnah. 1st Edition 2007:

Therefore, one should strive to be from those who spend or at least refrain from harming people. Allaah [The Exalted] said: [قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ – Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Surah Al-Baqarah. Aayah 263]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: Allaah informed (us) that kind speech- which all hearts recognize and do not reject; and forgiveness, which is to pardon the one who treated you badly-, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments. As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining [from retaliation] and forgiving him is better for you than giving him charity and then harming him. Then Allaah [The Most High] ended this Aayah with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing]. Indeed, Allaah is not in need of you and nothing [from the benefits of] your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allaah [Glorified and Exalted be He]. Therefore, how can one flaunt by way of his spending and causes harm whilst Allaah is completely not in need of it and everything else besides it. In addition to this, Allaah is forbearing because He does not hasten punishment against the one who flaunts. Allaah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast [limitless] favours and ample [limitless] gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor [in the sight of Allaah]. Then Allaah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264].

This verse necessitates that flaunting and harm nullifies the reward in charity, and it is also proof that good deeds can be nullified by evil deeds”. (6)

We ask Allaah to protect us from the path of those who show the world that they are giving charity, yet they harm the people. Read ‘Food Aid or Hidden Dumping’: food-aid-or-hidden-dumping

We ask Allaah to include us amongst those about whom He stated:

وَيُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا
إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ وَلَا شُكُورًا
إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا
فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا

And they give food, inspite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive; (saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you. Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it).” So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy. [Surah Al-Insaan. Verses 9-11]

Allaah [The Exalted] said:

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ

And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

This parable is the basis of the spending that is based on sincerity and truthfulness, for indeed seeking the Pleasure of Allaah is sincerity itself, and being certain in oneself is truthfulness. Indeed, the spender is faced with two [corrupt] affairs and if he is saved from them, he will be similar to what has been mentioned in this Aayah. Firstly is seeking praise or commendation, or [spending due] to one of his worldly ambitions, and this is the state of affairs of most those who spend. The second affair is the weakness, swaying and doubt in his soul as to whether he should [spend] or not. So, [the first corrupt affair] prevents one from seeking the Pleasure of Allaah and the second prevents him from being certain about spending, because indeed being certain is that the soul is given the courage, strengthened and pushed to spend, and this is its truthfulness. As for seeking the Pleasure of Allaah, this is sincerity.

When it is the case that the basis of spending to seek the Pleasure of Allaah and being certain about it is likened to a garden- the garden with numerous trees and is situated on an elevated place, then indeed it is the garden that is more perfect than the garden that is situated at a very low place. That is because when a garden is elevated, [exposed] to the air, exposed to the sun when it is rising and after it has risen, as well as at the time of its setting, then its fruits become more mature, wholesome, better and more numerous, because fruits increase in their good quality and good health [when more exposed] to the air and sun, as opposed to fruits that are grown under the shade.

When it is the case that nothing is feared for a garden that is situated in an elevated place, except insufficient water, therefore Allaah said, [أَصَابَهَا وَابِلٌ۬ – heavy rain falls on it], and thus its fruits are brought forth and it produces the blessings [decreed by Allaah]. So, it brings forth its fruit twice as much as that of others, or twice as much due to the heavy rain. This is similar to the situation of those who are foremost in spending.

Then Allaah said: [فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬ – And if it does not receive heavy rain, light rain suffices it]. This is inferior to that of the heavy rain; but it is enough for the garden because of the [suitability and fertility] of its hotbed and the good manner in which it was planted, therefore it is enough to bring forth its benefit by way of the light rain. This is similar to the case of the pious people- those upon the second level of spending and they are of different stations in the sight of Allaah.

The people [whose spending is likened to the garden that received the heavy rain] are of a higher station – those who spend their wealth day and night, in secret and openly, and they give precedence to others over themselves, even though they are in need themselves. As for the people whose [spending is likened to the garden that received] the light rain, they are those upon a level in the middle. The likeness of these two groups and their deeds is that of a garden upon an elevated place, and their spending – a lot- is likened to a heavy rain and light rain. And just as one of the two types of rains necessitates that it will make the fruits of the garden [good and healthy] etc…likewise is their spending- whether a lot or small, after it is was based on seeking the Pleasure of Allaah and being certain in oneself regarding that. It [i.e. their spending] is pure in the sight of Allaah – increases and doubles. (7)

[Ref 1: An Excerpt from Tafseer as-Sadi]
[Ref 2: An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari. Vol 4. Page 150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition). Slightly paraphrased]
[Ref 3: An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy. 2/121. Footnotes numbers: 1, 2 &3]
[Ref 4: Al-Fawaa’id page 207- 209]
[Ref 5: Source: An Excerpt From (Al-Bayaan Li-Akhtaa’i Ba’dil Kuttaab) Vol 2. page 27]
[Ref 6: An Excerpt from ‘Tareequl Hijratayn pages 452-453. Slightly paraphrased]
[Ref 7: An Excerpt from Tareequl Hijratayn. by Imaam Ibnul Qayyim (rahmahullaah). Pages 454-455. Slightly paraphrased]


The End of History – [Delusions of An American Political Scientist Called Francis Fukuyama] [Part 1]

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

The End of History – [Delusions of An American Political Scientist Called Francis Fukuyama]

Francis_Fukuyama_ Delusions_End_of_History_Part1

Also Read: Admonition From The Hadeeth of Hudhaifah: “People Used to Ask The Messenger of Allaah About The Good Times, But I Used to Ask Him About Bad Times…”

Admonition From The Hadeeth of Hudhaifah: “People Used to Ask The Messenger of Allaah About The Good Times, But I Used to Ask Him About Bad Times…”

Who Causes Greater Corruption- Drug Dealers and Magicians or Muslim Journalists Who Are Ignorant of The Sound Prophetic Methodology When Dealing With Rulers?!

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

Who Causes Greater Corruption- Drug Dealers and Magicians or Those Ignorant Muslim Journalists Oblivious of The Fact That They Are Carrying Out Agenda of Kharijites, Neocolonialists And Shaytaan?!

1_1_Contemporary_Who Causes Greater Corruption- Drug Dealers and Magicians or Ignorant Muslim Journalists

Defend Honour of a Turkish Muslim Ruler and Rebuke a Slanderous Kaafir Italian Ideologue Who Calls Him a Dictator Due to Some Alleged Misdeed!

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

The Slanderer Rebuked

Allaah [The Most High] said:

وَلَا تُطِعۡ كُلَّ حَلَّافٍ۬ مَّهِينٍ
هَمَّازٍ۬ مَّشَّآءِۭ بِنَمِيمٍ۬

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Surah Al-Qalam. Verses 10-11]

Allaah [The Exalted] said: [وَيۡلٌ۬ لِّڪُلِّ هُمَزَةٍ۬ لُّمَزَةٍ – Woe to every slanderer and backbiter]. [وَيْلٌ –Woe]: Meaning, loss and destruction. It is said that it means a valley in Jahannam. Qaadhi Iyaad (may Allaah have mercy upon him] stated that the word [وَيْلٌ –Woe] carries some of the following meanings: [a] It is used whilst referring to one who has fallen into destruction. [b] It is used whilst referring to one who deserves destruction. [c] It is used to refer to destruction itself. [d] It is used to refer to the difficulty found in punishment. [e] It is used to refer to grief. [f] It is used to refer to a valley in the hell fire. (1)

[لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ – to every slanderer and backbiter]- Meaning, this is his preoccupation and practice (or habit)- slander, backbiting, violating the honour of the people, speaking ill of them and defaming them. Slandering by way of speech and backbiting by way of action through indication (or gesturing). (2)

The Prophet [peace and blessings of Allaah be upon him] said, “Whoever accuses a believer of something that is not true, Allaah will make him dwell in flowing pus on the Day of Judgement”. (3)

A Muslim Brother Must Be Defended When Slandered

Asmaa Bint Yazeed [may Allaah be pleased with her] said that Allaah’s Messenger [peace amd blessings of Allaah be upon him] said, “Whoever defends the flesh of his brother from backbiting, it will be an obligation Allaah impose on Himself to free him from the hellfire”. (4)

Even if it was established with clear proof – neither by way of conjecture nor slander – that a believer committed a sin, then indeed still this affair is lesser than the disbelief of disbeliever. Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “Firstly, sin and disobedience is something common in all the nations. It is something that has not cease to exist in the world amongst the Children of Aadam regardless of their different social classes- the common people, the ignorant ones, those who abstain from the permissible worldly things which one can do without and those desirous of it, the leaders and those under their rule. This affair is not something specific to this Ummah of Muhammad, such that (the ummah) and its Prophet are censured as a result of that. Sin and disobedience does not negate belief in the Messengers, because it can be possible for sin and disobedience to exist alongside belief in the Messengers. Although disobedience diminishes the perfection and completeness of belief in the Messengers, however it does not negate it.

Secondly, sins are wiped away through sincere repentance. Allaah forgives the slave when he turns repentant to Him (Glorified be He), even if his sins fill the heavens and are of a great number. Allaah said:

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

Say, “O Ibaadee (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”]. [Surah Az-Zumar. Verse 53]

This is the right of the one who repents because repentance wipes away the sin after it (was committed). Therefore, the one who repents from a sin is like one without that sin. And Tawheed [pure Islamic Monotheism] wipes away sins, as (mentioned) in the Hadeeth Al-Qudsiy: “O Son of Adam! If you were to meet Me with enough sins to fill the earth, then met Me, whilst not associating anything with Me (in worship), I shall meet you with its equivalent in forgiveness”. Therefore, firm Islamic Monotheism wipes away the sins of the Muslims; but if punished for their sins, they will be removed from the fire as a result of their belief in Islamic Monotheism.

As for the people of Shirk [i.e. those who ascribed partners to Allaah in worship] and the disbelievers, their good deeds are nullified as result of the disbelief and shirk they are upon. They will neither meet their Lord with good deeds in order to attain safety nor will they be forgiven any of their sins. Allaah [Glorified be He] said: [إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah an-Nisaa. Verse 48]

Allaah [The Most High] said: [وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا – ‘And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust]”. [Surah Al-Furqan. Verse 23] (5)

Finally, we say to this Italian ideologue, “May Allaah guide you to Islam or protect our rulers from your slanderous tongue Aameen”.

[Ref 1: Quoted by Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) in Sharh Umdatul Ahkaam: lesson 2]

[Ref 2: Sharh Ad-Duroos Al-Muhimmah Li-Aammatil Ummah’ page 27’ by Shaikh Abdur-Razzaaq Al-Badr (may Allaah preserve him). Abridged & slightly paraphrased]

[Ref 3: Saheeh Al-Jaami 6196]

[Ref 4: Al-Jaami As-Sagheer 8652]

[Ref 5: Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’pg:123-124


Popular Culture And The Believers!

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

Popular Culture And The Believers:

[Believers Ask Allaah For Firmness And Do Not Mind Being Labelled Strange Whilst Adhering to Unadulterated Path of The Prophets]


Read: Issue Which Arise After The Time of Revelation For Which There Is No Specific Text: Al-Masaalih Al-Mursalah and How Islam Is Applicable In Every Age: By Shaikh Abu Khadeejah [may Allaah preserve him]

Issues which arise after the time of Revelation for which there is no specific text: Al-Masālih Al-Mursalah and how Islam is applicable in every age.

Decolonization of Religion – [Brief Response to One Who Utters This Blanket Statement And Fails to Make a Clear Distinction Between Pure Islam and Path of Previous Oppressive Colonizers]

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

Decolonization of Religion –

[Brief Response to One Who Utters This Blanket Statement And Fails to Make a Clear Distinction Between Pure Islam and Path of Previous Oppressive Colonizers]

Contemporary_Decolonization of Religion