tag:blogger.com,1999:blog-195003552024-03-14T07:47:06.155+00:00Islamic Revival"Thoughts are the greatest wealth of any nation."Abualihttp://www.blogger.com/profile/06643744851892252884noreply@blogger.comBlogger2524125tag:blogger.com,1999:blog-19500355.post-18927586083278155042023-10-15T21:51:00.002+00:002023-10-15T21:52:34.554+00:0010 Points on the Gaza Crisis<br /><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRl-LWN-qmcvVuCmVF-sGk3Px8PHGCfIuEy9hixwVmEbahay1m8ZQp6fbhtjzwRF_e44rVKVMl64ZREgFMQKQVWjgLTOreRHgLtFZidYLvV8l35mXrxdBqDPnBkBvnuaD1hn9YMtFDpj4H3dv2XfXzpSn71r95E16VjzRz05oKieUV0pUTwiyi/s1024/gaza.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="576" data-original-width="1024" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRl-LWN-qmcvVuCmVF-sGk3Px8PHGCfIuEy9hixwVmEbahay1m8ZQp6fbhtjzwRF_e44rVKVMl64ZREgFMQKQVWjgLTOreRHgLtFZidYLvV8l35mXrxdBqDPnBkBvnuaD1hn9YMtFDpj4H3dv2XfXzpSn71r95E16VjzRz05oKieUV0pUTwiyi/s320/gaza.jpg" width="320" /></a></div>1- Palestine is home to Masjid al-Aqsa, the second house of worship to be built on Earth, following Masjid al-Haram in Makkah. It is also the first qibla of the beloved Prophet ﷺ and the destination of his miraculous night journey. Al-Aqsa and the Palestinian cause is firmly connected to our deen. It is not just a political struggle, or a nationalist struggle; it is an Islamic concern and struggle. Allah (swt) declares the sacredness of al-Aqsa:<br /><p></p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">سُبْحَـٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَـٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ</span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"></span></p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">Glory be to the One Who took His servant ˹Muḥammad˺ by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs. Indeed, He alone is the All-Hearing, All-Seeing. </span>(Al-Isra’, 1)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">2- Three generations across seven decades of the Palestinian people have endured Israeli oppression: mass forced expulsion, dispossession of land (including through targeted terror), killings, random imprisonment, constant expansion of “settlements” and bulldozing of Palestinian homes, and random but regular provocatory episodes of desecrating Al-Aqsa Mosque.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">3- Israel was established on principles of ethnic cleansing, land usurpation, and the complete disregard of human dignity, and it has continued to survive on these very principles. Specific examples are so many of which we are all aware. More recently, Gaza has faced a 16-year blockade, turning it into the “largest open-air prison” in the world. The movement of people, transfer of food, provision of electricity and gas…everything is controlled and restricted. This week alone it has been completely shut down in a clear act of collective and indiscriminate punishment.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">4- With all this in mind, resistance is inevitable. It is in human nature to resist oppression, and it is an Islamic imperative. Even the western ‘international law’ which the US, UK and EU have all signed up for recognises this basic right.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">5- As for the mainstream media, the Australian government, the US, the UK, the EU and the so-called “international community”, their narrative starts with the erasure of this 75-year history. Just as they wanted us to think that 9/11 was a new starting point that came from nowhere, so too do they want us to think this attack on Israel is a new starting point that came from nowhere. It’s “unprovoked”. 75 years of a brutal occupation, 16 years of an inhumane blockade have to be ignored to think that it was “unprovoked”.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">6- The other part of the government-media narrative is that Hamas/Palestinians are animals who kill women and behead children. This idea is based on nothing more than a pack of lies that constitute war propaganda, many of which have been exposed, and is not even worth responding too. But it is worth noting that it is because the Israeli and Western elite see Muslims as sub-human that explains all their blatant double standards.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">7- We maintain unequivocally that the fundamental problem is the occupation itself and that resistance is a basic right and noble activity for all oppressed people. Our problem, of course, is with Israel’s occupation, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">not with the Jewish people.</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">8- This is a tough time for the Umma, but we have no doubt that the victory of Allah will come.</p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًۭا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ</span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"></span></p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">˹They are˺ those who have been expelled from their homes for no reason other than proclaiming: “Our Lord is Allah.” Had Allah not repelled ˹the aggression of˺ some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah’s Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.</span> (Al-Hajj, 40)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The question that faces us is what role are we playing? Are we mere observers, mere sympathisers, or are we doing what is within our capacity? All Muslims have a responsibility to advocate for the Palestinian cause by raising awareness, learning about the issue, teaching their children, keeping the issues alive—over and above making du’a, beseeching Allah, and spending in charity.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">9- We have a responsibility, an Islamic responsibility, a responsibility to Allah and His Messenger ﷺ, to register a strong voice of support for the people of Palestine and a strong voice of protest against Israel and its supporters. Allah (swt) commands that we stand for truth and justice:</p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا</span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"></span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"></span></p><p class="has-text-align-center" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.</span> (al-Nisa’, 135)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The Prophet Muhammad ﷺ commands that we speak up against evil (munkar) when we cannot change it with our hands, he ﷺ says,</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“Whoever amongst you sees a munkar, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of iman.”</span> (<a href="https://sunnah.com/muslim:49a" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">Sahih Muslim, 49</a>)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">10- Scholars, community leaders, academics, activists have a further responsibility to think seriously, plan, and work towards the longer-term revival of the Umma, so that as a global Umma we are not weak, disempowered, and at the mercy of those who respect neither kinship nor covenant with respects to the believers, who have neither iman nor morals. So that we are not always reacting, but rather leading and showing the way for humanity, which is the role Allah has determined for us.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="color: black; font-family: "Times New Roman"; font-size: medium;"> </span><em style="border: 0px; box-sizing: border-box; font-size: 0.9375rem; margin: 0px; padding: 0px; vertical-align: baseline;">This has been reproduced from <a href="https://stand4palestine.com/" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">stand4palestine.com</a></em></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-18771592233682139432023-10-12T13:12:00.008+00:002023-10-12T13:20:12.418+00:00The strength of the Palestinians puts Muslims in the West to shame<p></p><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFhGZuceuCMXhRsNb05GnYlbVLFRmb7zf0UyHgnaHmiku9H9aQio8Pipn9q0Va42pXzc5oC8u7mWOAqJgRnyiZ4DcNDf2US3IVMuXWbMSGZyvO5hORwtAmzvc-s2z3GfFy7GMCiOdhl20gSK8uMmHysqxQNgxvYq8Meeu2Fxmmv3mgN81AMjRd/s1024/IstandwithPalestine-02-1-1024x1024.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1024" data-original-width="1024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFhGZuceuCMXhRsNb05GnYlbVLFRmb7zf0UyHgnaHmiku9H9aQio8Pipn9q0Va42pXzc5oC8u7mWOAqJgRnyiZ4DcNDf2US3IVMuXWbMSGZyvO5hORwtAmzvc-s2z3GfFy7GMCiOdhl20gSK8uMmHysqxQNgxvYq8Meeu2Fxmmv3mgN81AMjRd/s320/IstandwithPalestine-02-1-1024x1024.jpg" width="320" /></a></div></div><strong style="box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px;">Maria Akbar details what practical steps that Muslims in the West, who live privileged lives, can take to help our oppressed brothers and sisters in Palestine.</strong><p></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><em style="box-sizing: border-box;">“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”<br /></em></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Quran: 2:155-156</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Condolences to the Muslim Ummah for the genocide that we are witnessing before our eyes. It is deeply saddening and infuriating to see; not only because our Ummah is bleeding, but even on a basic humanitarian level. The Palestinians are being treated as sub-humans, as they have been for the past 75 years or so, whilst the world watches on.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I know I am not alone in the despair and impotence that I feel seeing updates of my brothers and sisters being massacred, whilst I sit here in complete safety. Palestine is being obliterated by Israel but as Muslims we cannot be bystanders and must do what is within our means.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">We are driven by the pain we share for our Palestinian brothers and sisters; they are part of our Ummah and the Ummah is one body, and when any one part is hurting, we are all hurting. As well as this, as Muslims, we must do what is within our means when facing evil and oppression.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">According to a Saheeh hadeeth narrated in Muslim, the Prophet (peace and blessings of Allah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand, by taking action; if he cannot, then with his tongue, by speaking out; and if he cannot, then with his heart, by at least hating it and believing that it is wrong, and that is the weakest of faith.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">We know that al Quds is significant in Islam. It is described as a blessed land in the Quran; it was the first Qibla for Muslims; it is the blessed land to which the Prophet (pbuh) went on Al Isra wa’l Miraj when the five daily prayers were established.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">And it is mentioned that if a Muslim is to undertake a journey to visit any mosque, then let it be the three – Al Masjid Al Haram, Al Masjid An Nabawi or Masjid Al Aqsa.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">It is also said that there is not a single inch of Al Quds where a prophet has not prayed or an angel has not stood. In addition to this, Prophet Suleiman made the dua that whoever undertakes a journey to al Quds, that he would return free of sin. For these reasons, it is considered near and dear to the entire Ummah.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Yet the plight of the Palestinians in this holy land has been a difficult one to say the least. They have faced persecution and lived under oppression for many years. But they have stood firm despite the oppression and humiliation they have lived under and shown an unparalleled amount of strength.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">And the result of years of persecution and injustice was what the whole world woke up to on Saturday morning – Operation Al-Aqsa Flood. The days that have followed have been disturbing to say the least and full of atrocities. What’s more, the general public seem to be naive regarding the history of the situation, and mainstream media outlets are portraying the oppressed as the oppressors, as well as spreading misinformation and fake news.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><strong style="box-sizing: border-box;">Muslims must speak out</strong></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">It is important that Muslims, especially in the West, correct and challenge the blatant one-sided narrative being pushed out by the media. This involves educating friends, colleagues and those in our wider circles about the decades-long oppression of the Palestinians by the Israelis.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Aside from this, we must educate our children to also speak up and push back if any ideas are pushed onto them in schools. We must utilise the advice from organisations such as CAGE on how to deal with this. In recent days CAGE has<a href="https://www.cage.ngo/know-your-rights-how-to-confidently-express-solidarity-with-palestine" style="background-color: transparent; box-sizing: border-box; color: #32b044; text-decoration-line: none;"> published a document</a> of our rights and how to deal with Palestine activism in our schools and I encourage all parents to take heed of it.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">We have also seen scare-mongering tactics to prevent those who support the Palestinian cause from doing so. Most recently, we heard Home Secretary Suella Braverman state that waving the Palestinian flag “may not be legitimate” as it may be seen as “a show of support of terrorism.” Also chanting phrases like “From the river to the sea, Palestine will be free” could be seen, she has suggested, as an expression of “a violent desire to see Israel erased from the world.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Meanwhile, the likes of Keir Starmer have come out with barbaric statements like Israel has a right to cut off the electricity and water supplies to Gaza. And no one bats an eyelid. I mean what sort of drugs are these people smoking to get to such a delusional state? Seriously?</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">The only tool that the West, and even Israel for that matter, has is their scare-mongering tactics, through intimidation and threats. This is something that is across the board for many issues that Muslims experience, such as speaking against the LGBTQ lobby, or what we teach about Islam in schools. But we must not waiver. They can scare us, intimidate us, but they cannot remove the faith and strength from our hearts.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">In addition, we must correct any slander, lies and misinformation that is spread to the best of our ability through using tools such as social media. Social media is powerful in accessing many people all over the world and should be used to our advantage.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">However, it has been disappointing to see many social media personalities continue to exhibit their vanity as if nothing is happening. And these are the same people who would speak out on any other issue such as the Ukraine-Russia war, Black Lives Matter, Charlie Hebdo attacks etc. But for some reason, they have lost their voices now.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I just don’t understand how are we are continuing as normal in our day-to-day lives whilst the Ummah is in mourning.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><strong style="box-sizing: border-box;">The strength of Palestinians and our weakness</strong></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">The Palestinian people have incredible strength and unwavering faith in Allah SWT that we cannot even begin to comprehend. Here in the West we come from a place of privilege. We have access to all the necessities of life, we live in comfortable homes, have no constant threat or fear. We can make choices and always have aspirations and hope for the future.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">The Palestinians, however, have lived for generations with complete reliance upon Allah, living at the mercy of their oppressors, not knowing if they are going to survive the next day.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I vividly recall during my travels to Jerusalem a few years ago a conversation I had with a 20 year old Palestinian female. She told me that she lived around 15 minutes drive from the old city of Jerusalem al Quds but this was the first time that she had been allowed into the city.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I couldn’t comprehend not being allowed to drive 15 minutes away from my home to enter a town. I asked her “What’s it like being Palestinian?” apprehensively, as at the time it was Ramadan and there was conflict going on.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I asked her: “You must live in a lot of hardship?” She looked at me and smiled. She replied: “Alhamdulililah, being Palestinian is special. We know that Allah has chosen a life for us that he has not chosen for anyone else and that makes us so happy.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">And this conversation that I had was just one of many. Every encounter I had revealed to me an unparalleled strength in these people. One that people like me in the West could not even dream of. Their lives literally are for the sake of Allah SWT. They live every day as it comes; they do not know if they will live until tomorrow. Unlike us in the West, they have no real hope for tomorrow or the future. All they have is now.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Perhaps, therefore, there are those in the Ummah who are saying the Palestinians should have continued making dua and having trust in Allah, as opposed to fighting. Well, that is because they do not possess that same level of strength, courage or iman in their hearts, which is what guides the affairs of the Palestinians.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><strong style="box-sizing: border-box;">What can we do?</strong></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">In terms of practical steps we can take, we need to give sadaqah towards causes to aid the Palestinian people. This includes charities that can get aid to Gaza and supporting media outlets that can help raise awareness. Also in the upcoming months and years, we should have every intention to continue supporting the people of Palestine financially as they will definitely need it.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Moreover, we must call upon Allah to protect and save the Palestinians, and to help them against their enemy. There is nothing that happens without His knowledge; not a leaf falls except that He knows it. He has the ability to do all things through simply saying “Be.” He surely can change the state of affairs for the Palestinian people. It is also Sunnah to perfom Qunoot at the time of calamity and this can be done with all prayers.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Lastly, we must not forget that it is the media that controls the minds of the people. Currently the conflict is fresh and so is being reported constantly. But as the days go by the reporting may reduce, and therefore it may seem like less of a priority and slip to the back of people’s minds. However know that the Palestinians will continue to need the assistance of the Ummah for years to come.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">I urge all Muslims to speak up, to educate, to protest. We are unable to rely on the so-called leaders of the Ummah who have taken a back seat, watching on as our brothers and sisters are massacred. Therefore, the least we can do is to raise our voices. Just know that if you live for nothing, you will die for nothing.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">May Allah SWT rectify our affairs and give victory to the believers. Ameen.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 15px; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;">Source: <a href="https://5pillarsuk.com/2023/10/12/the-strength-of-the-palestinians-puts-muslims-in-the-west-to-shame/" target="_blank">5Pillars</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-87309374501796871352023-10-12T12:47:00.005+00:002023-10-12T13:06:15.999+00:00The Role of Du’a in Liberating Palestine<p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"></p><div style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2fnDOhdG4QP_12iml_H7luEEb80FcOVA0IkCk2AIX8kAAwL23Yh3yYggqNUeqbmoMquQNNFTojHfF7p4J1LuNrzmcAx_KGs_MGVda8kgdgKdVSMxPpnxQ5Kc8pm39JFw6RrTlgK9Rl01ll4yDyZJkiMBEYX3G4v1j2n0z-BaN8HBq3u782z3f/s840/dua-dome-rock-aqsa.webp" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="522" data-original-width="840" height="198" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2fnDOhdG4QP_12iml_H7luEEb80FcOVA0IkCk2AIX8kAAwL23Yh3yYggqNUeqbmoMquQNNFTojHfF7p4J1LuNrzmcAx_KGs_MGVda8kgdgKdVSMxPpnxQ5Kc8pm39JFw6RrTlgK9Rl01ll4yDyZJkiMBEYX3G4v1j2n0z-BaN8HBq3u782z3f/w320-h198/dua-dome-rock-aqsa.webp" width="320" /></a></div><p></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="color: black; font-family: "Times New Roman";">The Muslims throughout the world are making</span><span style="color: black; font-family: "Times New Roman";"> </span><em style="border: 0px; box-sizing: border-box; color: black; font-family: "Times New Roman"; margin: 0px; padding: 0px; vertical-align: baseline;">du’a </em><span style="color: black; font-family: "Times New Roman";">for Palestine, but the relationship between</span><span style="color: black; font-family: "Times New Roman";"> </span><em style="border: 0px; box-sizing: border-box; color: black; font-family: "Times New Roman"; margin: 0px; padding: 0px; vertical-align: baseline;">du’a </em><span style="color: black; font-family: "Times New Roman";">and action needs to be clearly understood otherwise it will lead to the abandonment of an Islamic obligation and the displeasure of Allah (Most high).</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">At the time of the Prophet ﷺ the oppressed people of Makkah made du’a to Allah (swt) asking Him to rescue them from the oppressors (الظَّالِمِ) by sending them a protector (وَلِيًّا) and a helper (نَصِيرًا). This responsibility of fighting to rescue them fell on the believers, and it was the Messenger ﷺ and Sahaba (ra) who responded and liberated Makkah from oppression. Allah (swt) says: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا “What reason could you have for not fighting in the Way of Allah – for those men, women and children who are oppressed and say, ‘Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!’?”</span> [An-Nisaa, 4:75]</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Ibn Ashur in Tahrir wa Tanwir comments on this ayah: وقَدْ سَألُوا مِنَ اللَّهِ ولِيًّا ونَصِيرًا، إذْ لَمْ يَكُنْ لَهم يَوْمَئِذٍ ولِيٌّ ولا نَصِيرٌ فَنَصَرَهُمُ اللَّهُ بِنَبِيئِهِ والمُؤْمِنِينَ يَوْمَ الفَتْحِ. وأشارَتِ الآيَةُ إلى أنَّ اللَّهَ اسْتَجابَ دَعْوَتَهم وهَيَّأ لَهُمُ النَّصْرَ بِيَدِ المُؤْمِنِينَ “They had asked Allah for a protector (وَلِيًّا) and a helper (نَصِيرًا), because on that day they had neither a protector nor a helper, so Allah helped them with His Prophet and the believers on the day of conquest (Fath Makkah). The verse indicates that Allah responded to their du’a and mobilised for them the help <span style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; text-decoration-line: underline; vertical-align: baseline;">by the hand of the believers.”</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The early Muslims clearly understood what their responsibility was and the relationship between du’a and action. They did not stay in Medina waiting for Allah to fight on their behalf rather they understood that it was their responsibility to strive their utmost to fulfil the command of Allah, while at the same time making du’a for Allah to give them the victory. It was narrated by Aisha who said, “I heard the Messenger of Allah ﷺ say: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">«مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلاَ يُسْتَجَابَ لَكُمْ»</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘enjoin what is good and forbid what is evil, before you make du’a or you will not be answered.’” </span>(<a href="https://sunnah.com/ibnmajah/36/79" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">Sunan Ibn Majah 4004</a>)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The inaction of the Muslim countries and their armed forces is a very serious issue and one for which Bani Israel were severely punished. When they were ordered to enter the holy land (Palestine) their response was, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“So you and your Lord go and fight. We will stay sitting here.”</span> Allah punished them for their inaction and said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الأَرْضِ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“The land will be forbidden to them for forty years during which they will wander aimlessly about the earth.”</span> [Al-Maaida, 5:24, 26]</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Is it not the case that since the destruction of the Khilafah in 1924 that Muslims have wandered aimlessly about the earth with no one to protect them, all the while the enemies encircle their lands, steal their resources and massacre the people? All of this is a direct result of failing to stand up to oppression. Allah (swt) says, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“If Allah had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where Allah’s name is mentioned much, would have been pulled down and destroyed. Allah will certainly help those who help Him – Allah is All-Strong, Almighty” </span>[Al-Hajj, 22: 40]</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The Messenger of Allah ﷺ told us the reason for our current situation when he said: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">عَنْ ثَوْبَانَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم «يُوشِكُ الأُمَمُ أَنْ تَدَاعَى عَلَيْكُمْ كَمَا تَدَاعَى الأَكَلَةُ إِلَى قَصْعَتِهَا». فَقَالَ قَائِلٌ وَمِنْ قِلَّةٍ نَحْنُ يَوْمَئِذٍ قَالَ «بَلْ أَنْتُمْ يَوْمَئِذٍ كَثِيرٌ وَلَكِنَّكُمْ غُثَاءٌ كَغُثَاءِ السَّيْلِ وَلَيَنْزِعَنَّ اللَّهُ مِنْ صُدُورِ عَدُوِّكُمُ الْمَهَابَةَ مِنْكُمْ وَلَيَقْذِفَنَّ اللَّهُ فِي قُلُوبِكُمُ الْوَهَنَ». فَقَالَ قَائِلٌ يَا رَسُولَ اللَّهِ وَمَا الْوَهَنُ قَالَ «حُبُّ الدُّنْيَا وَكَرَاهِيَةُ الْمَوْتِ»</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘The nations will soon summon one another to attack you as people when eating invite others to share their dish.’</span> Someone asked: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘Will that be because of our small numbers at that time?’</span> He said: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘No, you will be numerous at that time, but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and cast <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Wahn</em> into your hearts.’</span> Someone asked: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘Oh Messenger of Allah, what is <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Wahn</em>?’ </span>He said: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘Love of the world and dislike of death.’</span> (<a href="http://www.sunnah.com/abudawud/39/7" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">Abu Dawud 4297</a>)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Wahn</em> (الْوَهَنَ) literally means weakness, but in this context means conceptual weakness in the Aqeeda i.e. loving the dunya and disliking death. In the Qur’an وَهَنَ (wahana) and its grammatical derivatives are mainly used in relation to war and fighting (jihad). Allah says: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“Do not give up and do not be downhearted. You shall be uppermost if you are believers.”</span> [Aal-Imran, 3:139] <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“Do not relax in pursuit of the enemy.”</span> [An-Nisaa, 4:104] <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ</span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"> “Do not become faint-hearted and call for peace when you are uppermost and Allah is with you.”</span> [Muhammad, 47:35] <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“Allah always confounds (weakens) the schemes of the kuffar.”</span> [Al-Anfaal, 8:18]</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">So the meaning of <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Wahn</em> in this hadith is related to giving up jihad and failing to stand up to the aggressors who occupy Muslim lands.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Only when the regimes and armies in Muslim lands remove <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Wahn</em> from their hearts and do the <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“right actions”</span> <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">عَمِلُوا الصَّالِحَات</span> by giving the material support (nusra) for establishing a rightly guided Khilafah (Caliphate), will our Ummah finally find the security and peace it so longs for. Allah (Most High) says: <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ</span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;"> “Allah has promised those of you who have iman and do right actions that He will make them successors in the land as He made those before them successors, and will firmly establish for them their deen with which He is pleased and give them, in place of their fear, security. ‘They worship Me, not associating anything with Me.’ Any who are kafir after that, such people are deviators.”</span> [An-Nur, 24:55]</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2021/05/16/the-role-of-dua-in-liberating-palestine/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-15505624342724099572023-05-10T12:35:00.001+00:002023-05-10T12:35:15.281+00:00Migration to Abyssinia: Fleeing persecution or searching for a base for Islam?<p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Scholars have mentioned various reasons that prompted the Prophet’s ﷺ Companions to migrate to Abyssinia. One reason was that they felt it necessary to flee with their religion, fearing that constant torture might tempt them to apostatize. Ibn Ishaaq said, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">“At that point in time, some Muslims from the Prophet’s ﷺ Companions went to Abyssinia, fearing temptation and fleeing towards Allah M with their religion.”</em><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn1" id="_ednref1" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[1]</a></p><p><span id="more-3113" style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 16px; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"></span><span style="background-color: white; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 16px;"></span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Sayyid Qutub offers a different explanation, arguing that the main purpose of the migration was to spread Islam outside of Makkah, and not simply to flee from persecution. In <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Fee Dhilaal Al-Qur’an</em> (In the Shade of the Qur’an), he wrote, “The Messenger of Allah ﷺ was searching for a stronghold outside of Makkah, a stronghold that could protect the beliefs of Islam and guarantee the freedom to openly practice Islam. In my estimation, this was the foremost reason that prompted the migration (to Abyssinia). The view which states that the Prophet’s ﷺ Companions migrated only to save themselves is not corroborated by strong evidence. Had they migrated only to save themselves (from torture and temptation to leave the fold of Islam), those Muslims who were weakest – in status, strength, and protection – would have migrated as well, but the fact is that slaves and weak Muslims, who bore the major grunt of persecution and torture, did not migrate. Only men who had strong tribal ties – ties that protected them from torture and temptation – migrated to Abyssinia. In fact, the majority of those who migrated were members of the Quraish (as opposed to imported slaves or weak Muslims who lived in Makkah but were not from the Quraish, such as the family of Yasir.)”<a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn2" id="_ednref2" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[2]</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWyJ1UzugJWYMZGhCpIC-nYWoQF6FwGLEHn6ThPxa8PGI4mh-euqcuN1yutb6Q2_AJ4m0fCGtiKPWVh4FjnnFGhXPof9R1_Rn-E_EZzCBOr2zZpNVfNeVd0ahVOi0gP3iaV0EBSRHRwJGjVEEF2mz9mvTPbncTmJfzGZIek7Vd3d1NsSEvjA/s840/obelisk-at-axum-850x601-1.webp" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="593" data-original-width="840" height="226" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWyJ1UzugJWYMZGhCpIC-nYWoQF6FwGLEHn6ThPxa8PGI4mh-euqcuN1yutb6Q2_AJ4m0fCGtiKPWVh4FjnnFGhXPof9R1_Rn-E_EZzCBOr2zZpNVfNeVd0ahVOi0gP3iaV0EBSRHRwJGjVEEF2mz9mvTPbncTmJfzGZIek7Vd3d1NsSEvjA/s320/obelisk-at-axum-850x601-1.webp" width="320" /></a></div><p></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Showing agreement with Sayyid Qutub’s assessment of the matter, Al-Ghadbaan wrote, “This poignant observation from Sayyid (may Allah have mercy on him) is supported by events in the Seer ah (the Prophet’s biography). In my view, the strongest evidence of that is the overall result of their migration to Abyssinia. From what we know (i.e., from what is related in historical narrations), the Messenger of Allah didn’t send for those who migrated to Al-Habashah until after (the Prophet’s) migration to Yathrib (i.e., Al-Madeenah), Badr, Uhud, Khandaq, and Al-Hudaybiyyah. For a total of five years (after the Prophet’s migration), Yathrib was vulnerable to complete destruction at the hands of the Quraish. The last of Quraish’ s attacks and attempts of destroying (the Muslims in Al-Madeenah) occurred during (the Battle of) Al-Khandaq. After this battle, when the Messenger of Allah ﷺ felt certain that Al-Madeenah was a safe stronghold for Muslims – there being no more danger of an impending attack from the polytheists – he ﷺ summoned those who had migrated to Abyssinia. There was no longer any need to keep a precautionary base in Abyssinia, where the Prophet ﷺ would have possibly been able to seek refuge had Yathrib fallen into the hands of the enemy.”<a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn3" id="_ednref3" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[3]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Professor Duroozah expressed a similar sentiment, saying, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">“It certainly occurs to the mind that one of the reasons why the Christian land of Abyssinia was chosen, was the hope of spreading Da’wah (the message of Islam) there. And the appointment of Ja’far (as leader of the Muslims in Abyssinia) had a great deal to do with that hope.”</em></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Another scholar who shares the same view is Dr. Sulaiman ibn Hamd Al-‘Audah, who said, “The fact that An-Najashi (the king of Abyssinia) and others from the people of Abyssinia embraced Islam supports the view that spreading Islam in Abyssinia was one of the reasons and goals behind the migration to that land. Furthermore, it was with the Prophet’s guidance that Muslims both migrated to Abyssinia and then remained there until after the conquest of Khaibar. It is related in Saheeh Bukhari [sic] that, when the Ash’ariyyeen<a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn4" id="_ednref4" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[4]</a> met him in Abyssinia, Ja’far said to them, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">‘Verily, the Messenger of Allah </span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">ﷺ sent us here, and he ordered us to reside here, so reside here with us.’</span><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn5" id="_ednref5" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[5]</a> This means that they went to Abyssinia with a specific mission in mind – and there is no mission that is more honourable than that of spreading the religion of Allah. The mission came to an end when those who migrated were instructed to return (to Al-Madeenah).”<a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn6" id="_ednref6" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[6]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">This does not mean that it was the only reason why they migrated to Abyssinia. To be sure, the Prophet’s ﷺ Companions needed to go where they could freely and safely practice their religion. That they went seeking safety and freedom from persecution is indicated by the saying of the Prophet ﷺ, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“For in it (i.e., Abyssinia) dwells a king in whose presence no one is wronged.” </span>Safety and freedom is what the Prophet’s Companions found in Abyssinia.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Umm Salamah said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“When we stopped to reside in the land of Abyssinia, we lived alongside the best of neighbours, An-Najashi. We safely practiced our religion, and we worshipped Allah without consequently being harmed.”</span><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn7" id="_ednref7" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[7]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">Why the Prophet </span><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">ﷺ chose Abyssinia </span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">There are a number of reasons why the Messenger of Allah ﷺ chose Abyssinia over other lands. First, An-Najashi, the king of Abyssinia, was a just king, a fact that the Prophet ﷺ pointed out when he ﷺ said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“For in it dwells a king in whose presence no one is wronged.”</span> This proved to be true, for An-Najashi protected his Muslim guests and refused to hand them over to the Quraish. Furthermore, An-Najashi was a righteous man. When he became overwhelmed with emotion upon hearing Ja’far recite the Qur’an, An-Najashi showed that his beliefs regarding ‘Isa (Jesus) were correct. Years later, the Prophet praised An-Najashi when he ﷺ said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“Indeed, today a righteous man from Abyssinia has died, so come and pray over him.”</span><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn8" id="_ednref8" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[8]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Second, at the time, Abyssinia was a land of prosperity; it was a trading center to which the Quraish traveled. While discussing the reasons for the migration to Abyssinia, At-Tabari wrote, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">“The Quraish would go to Abyssinia to do business. There, they would find abundant sustenance, safety, and good business.”</em></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Third, and perhaps most importantly, the Quraish had no authority in Abyssinia. The Prophet’s ﷺ Companions could not migrate to any place within the Arabian Peninsula, since for the most part, and on most occasions, Arab tribes within the Peninsula obeyed the Quraish. They humbled themselves before the Quraish because they needed their help during the Hajj season, and they relied on them for trade. Moreover, they too opposed the Prophet’s Da’wah, and so they were natural allies of the Quraish. Therefore, there was no safe haven for the Muslims within Arabia. Abyssinia, on the other hand, was an ideal place for the Prophet’s Companions to seek sanctuary. Unlike the tribes of Arabia, the people of Abyssinia did not revere or fear the Quraish; the people of Abyssinia did not even adhere to the same religion as the Quraish, for they were Christians. In short, the Quraish had practically no influence on the political affairs of Abyssinia.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Finally, the Prophet knew Abyssinia and loved it. In a Hadeeth that is related by Az-Zuhri, it is mentioned that Abyssinia was the land to which the Messenger of Allah ﷺ most loved to migrate. That love was perhaps founded upon many reasons:</p><ol style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; list-style-image: initial; list-style-position: initial; margin: 0px auto 1.25em; max-width: 640px; padding: 0px 0px 0px 50px; vertical-align: baseline;" type="1"><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">An-Najashi was a just ruler.</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Abyssinians were Christians, and so they were closer to Islam than the polytheists of Arabia. That is why the believers became overjoyed when the Christians defeated the Magian polytheists of Persia, during a battle which occurred in the year 8 of Prophethood, while the Prophet ﷺ was still in Makkah.</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">The Prophet ﷺ had knowledge about life in Abyssinia. His nursemaid was Umm Aiman who, according to established reports in Saheeh Muslim and other Hadeeth compilations, was Abyssinian. It is related by Ibn Shihaab, as well as in Sunan Ibn Maajah, that Umm Aiman once prepared a dish that the Prophet ﷺ had not seen before. He asked her, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“What is this?”</span> She said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“It is food that we make in our land, and I wanted to make a loaf of it for you.”</span> Given that Umm Aiman was the Prophet’s nursemaid, which means that she spent a lot of time with him during his childhood, it is not unlikely that she spoke to the Prophet ﷺ about her homeland, its society, and its rulers.</li></ol><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">The Secrecy of their Departure</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Those of the Prophet’s ﷺ Companions who went to Abyssinia on the first of the two famous migrations to that land departed from Makkah in Rajab, five years after the beginning of the Prophet’s mission. The travelling party consisted of ten men and four women – though it has been said that there were five women. As is indicated in the narration of Al-Waqidi, they left secretly. Once the Quraish found out about their departure, they gave chase, but by the time they reached the sea, the Prophet’s Companions &, had already set sail, and were safely on their way towards Abyssinia.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Upon the Companions’ arrival in Abyssinia, An-Najashi gave them a warm and hospitable welcome. For the first time since they embraced Islam, they felt safe and free. Umm Salamah one of the Prophet’s ﷺ wives, said, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“When we stopped to reside in the land of Abyssinia, we lived alongside the best of neighbours, An-Najashi. We safely practiced our religion, and we worshipped Allah without consequently being harmed. And we did not hear anything that we disliked.”</span><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn9" id="_ednref9" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[9]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">The Names of Those Who Migrated to Abyssinia on the First of the Two Famous Migrations to that Land</span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">The following is a list of the men who made the journey:</p><ol style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; list-style-image: initial; list-style-position: initial; margin: 0px auto 1.25em; max-width: 640px; padding: 0px 0px 0px 50px; vertical-align: baseline;" type="1"><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">‘Uthmaan ibn Affaan ibn Abi Al-‘Aas ibn Umayyah ibn ‘Abd-Shams</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">‘Abdullah ibn ‘Auf ibn ‘Auf ibn ‘Abd ibn Al-Haarith ibn Zuhrah</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Az-Zubair ibn Al-‘Awaam ibn Khuwailid ibn Asad</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Abu Hudhaifah ibn ‘Utbah ibn Rabee’ah ibn ‘Abd-Shams</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Mus’ab ibn ‘Umair ibn Haashim ibn ‘Abd-Manaaf ibn ‘Abdud-Daar</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Abu Salamah ibn ‘Abdul-Asad ibn Hilaal ibn ‘Abdullah ibn ‘Umar ibn Makhzoom</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">‘Uthmaan ibn Madh’oon ibn Habeeb ibn Wahb ibn Hudhaafah ibn Jumh</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Aamir ibn Rabee’ah, who was from the tribe of Anz ibn Waail, and who was allied to the family of Al-Khattaab</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Suhail ibn Baidaa, whose full name is Suhail ibn Wahb ibn Rabee’ah ibn Hilaal ibn Uhaib ibn Dabbah ibn Al- Haarith</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Abu Sabrah ibn Abee Ruhm ibn “Abdul-‘Uzzah ibn Abee Qais “Abd-Wudd ibn Nadr ibn Maalik ibn Hisl ibn Aamir</li></ol><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">These are the Female Members of the Travelling Party</span></p><ol style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; list-style-image: initial; list-style-position: initial; margin: 0px auto 1.25em; max-width: 640px; padding: 0px 0px 0px 50px; vertical-align: baseline;" type="1"><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Ruqayyah daughter of the Prophet ﷺ</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Sahlah bint (daughter of) Suhail ibn ‘Amr one of the children of Aamir ibn Luai Sahlah was travelling with her husband, Abu Hudhaifah while in Abyssinia, she gave birth to his son, Muhammad ibn Abu Hudhaifah</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Umm Salamah bint Abu Umayyah ibn Al-Mugheerah ibn Abdullah ibn Umar ibn Makhzoom. She was travelling with her husband, Abu Salamah</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Lailah bint Abu Hathahmah ibn Hudhaafah ibn Ghaanim (ibn Aamir) ibn Abdullah ibn Auf ibn Ubaid ibn Uwaij ibn Adee ibn Ka’ab. She was travelling with her husband, Aamir ibn Rabee’ah</li><li style="border: 0px; box-sizing: border-box; list-style-position: outside; margin: 0px 0px 4px; padding: 0px; vertical-align: baseline;">Umm Kulthoom bint Sahl ibn Amr ibn Abd-Shams. She was travelling with her husband, Abu Sabrah ibn Abu Ruhm.<a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn10" id="_ednref10" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[10]</a></li></ol><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">It seems that they did not travel as one group, for it is related that Uthmaan ibn Affaan and his wife, Ruqayyah (daughter of the Messenger of Allah ﷺ) were the first among them to migrate. Ya’qoob ibn Sufyaan related that, <span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">“After (Prophet) Lut, Uthmaan was the first to perform migration with his family.”</span><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_edn11" id="_ednref11" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[11]</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">It is interesting to note that not a single one of the migrants was a slave, even though it was the slaves – such as Bilaal Khabbaab, and ‘Aamir – who were tortured more severely than anyone else. In fact, most of those who migrated were from the noble classes of Quraish society; true, they were persecuted for their beliefs, but no one was persecuted more severely than slaves. Therefore, had fleeing from harm been the only reason for the migration, Muslim slaves would have been the first to migrate once the opportunity presented itself to them. Ibn Ishaaq and other historians discussed in great detail Quraish’s persecution of Muslim slaves, but not a single one of them mentioned the name of any Muslim slave among the list of those who migrated to Abyssinia.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Hence the migration was prompted by reasons other than that of fleeing from hardship. It is important to note that those who went weren’t from a single clan; rather, every, or at least almost every, clan of the Quraish had at least one member who migrated to Abyssinia. This reality might have served to protect them, had the Quraish been able to convince An-Najashi to extradite his Muslim guests, since every clan would have it in their best interests to protect the life of one of their members. Another benefit of them being from various clans was that their departure gave pause for thought to every member of the Quraish, in that it was their severe treatment that forced their relatives to leave their homeland. It is related that, years later, Umar ibn Al-Khattaab’s heart softened towards Muslims when he met outside of Makkah a female Muslim who was migrating to Al-Madeenah.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;">Finally, as Sayyid Qutub mentioned in <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px; vertical-align: baseline;">Adh-Dhilaal</em>, Muslims were intent on spreading the message of Islam outside of Makkah as well; perhaps, they surely felt, their Da’wah efforts would reap more blessed fruits in Abyssinia than they did in Makkah.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-weight: 700; margin: 0px; padding: 0px; vertical-align: baseline;">Notes </span> </p><hr class="wp-block-separator has-alpha-channel-opacity" style="background-color: white; border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left: none; border-right: none; border-top: none; box-sizing: border-box; clear: both; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 16px; margin: 2.5em auto; max-width: 640px; opacity: 1; width: 100px;" /><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref1" id="_edn1" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[1]</a> As-Seerah An-Nabawiyyah by Ibn Hishaam (1/398)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref2" id="_edn2" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[2]</a> Sayyid Qutb, Fee Dhilaal Al-Qur’an (1/29)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref3" id="_edn3" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[3]</a> Al-Manhaj Al-Harakee Lis-Seerah (1/67, 68)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref4" id="_edn4" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[4]</a> The tribe of Abu Musa Al-‘Ashari who left Yemen and ended up in Abyssinia with Ja’far ibn Abi Talib and the other companions.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref5" id="_edn5" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[5]</a> Sahih Muslim 2502, 2503, <a href="https://sunnah.com/muslim/44/241" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">https://sunnah.com/muslim/44/241</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref6" id="_edn6" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[6]</a> Refer to Al-Hijrah Al-Oolah Fil-Islam by Dr. Salmaan Al-‘Audah, pg. 34</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref7" id="_edn7" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[7]</a> As-Seerah An-Nabawiyyah by Ibn Hishaam, with the commentary of Hammaam Abu Sa’leek (1/413)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref8" id="_edn8" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[8]</a> Sahih al-Bukhari 1320, <a href="https://sunnah.com/bukhari:1320" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">https://sunnah.com/bukhari:1320</a></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref9" id="_edn9" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[9]</a> Refer to Musnad Al-Imam Ahmad (1/201, 202)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref10" id="_edn10" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[10]</a> Al-Bidaayah Wan-Nihaayah (3/ 96, 97), Seerah Ibn Hishaam (1/344-352), and Al- Hijrah Fil Qur’an (pgs. 292-294)</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #191919; font-family: "Libre Baskerville", Georgia, serif; font-size: 0.9375rem; line-height: 1.73; margin: 0px auto 1.25em; max-width: 640px; padding: 0px; vertical-align: baseline;"><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/#_ednref11" id="_edn11" style="border-bottom-color: rgb(204, 204, 204); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 1px; box-sizing: border-box; color: black; margin: 0px; outline: none; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[11]</a> As-Sunnah by Ibn ‘Aasim, pg. 592, and Al-Bidaayah Wan-Nihaayah (3/ 67). Also, refer to Fathul-Baaree, in the explanation of Hadeeth number: 3872</p><p><a href="https://islamciv.com/2023/02/26/was-the-migration-to-abyssinia-for-fleeing-persecution-or-searching-for-a-base-for-islam/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com1tag:blogger.com,1999:blog-19500355.post-22645223593543027792023-05-10T12:23:00.000+00:002023-05-10T12:23:05.996+00:00A generative AI framework for Islamic media<p>The following is a useful resource received from a brother:</p><p><br /></p><p>As-salamu alaykum!</p><p>The Islamic Revival framework was setup to build a long-lived repository to share, archive & search Islamic books, articles, documents, video summaries, etc. through a transparent and community-based contribution policy (similar to open source software) - we are a non-commercial, non-partisan, non-sectarian site. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidwD09beJU-LL7-HNHQd7f0Pn17ZH4WflElcHVSCgIVHRUiaELgc1xaldYgWMWafLU2CTUiyI5ZPui59yyGRC4LoMb9OekU0ZXE-oohMssPY2BQpmi_Gwt3UnNJ2KX2ui8nOlXZGOLuVVxfWkMHrm603dcxIXs6gvpsFP0z7-vCVFKeuTmcA/s585/Islm%20gitgub.PNG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="359" data-original-width="585" height="196" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidwD09beJU-LL7-HNHQd7f0Pn17ZH4WflElcHVSCgIVHRUiaELgc1xaldYgWMWafLU2CTUiyI5ZPui59yyGRC4LoMb9OekU0ZXE-oohMssPY2BQpmi_Gwt3UnNJ2KX2ui8nOlXZGOLuVVxfWkMHrm603dcxIXs6gvpsFP0z7-vCVFKeuTmcA/s320/Islm%20gitgub.PNG" width="320" /></a></div><p></p><p>The framework is powered by some of the latest technologies including ChatGPT 3 (Da Vinci model & Natural Language Processing for summarizing texts and audio), JavaScript VueJS 3 fronten for speed, Python 3 backend for data wrangling, AI transcription via Google’s YouTube v3 APIs, Microsoft’s GitHub for code & security tools, that combined enable a highly mature and advanced content generation, curation, delivery, hosting and searching experience.</p><p>Please engage with us via this discussion board, and we welcome all contributions (see the guide here: <a href="https://islamicrevival.github.io/articles/writing-guide">https://islamicrevival.github.io/articles/writing-guide</a> )</p><p><br /></p><p><b>Source:</b> <a href="https://islamicrevival.github.io/">https://islamicrevival.github.io</a></p><p><br /></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com1tag:blogger.com,1999:blog-19500355.post-75551796812902823332023-05-10T10:48:00.003+00:002023-05-10T10:53:30.434+00:00What is Ummatics?<div class="td_block_wrap tdb_single_content tdi_83 td-pb-border-top td_block_template_1 td-post-content tagdiv-type" data-td-block-uid="tdi_83" style="background-color: white; box-sizing: border-box; clear: both; color: var(--um-custom-2); font-family: var(--global-font-2) !important; font-size: 16px; line-height: 1.74; margin-bottom: 0px; margin-top: 0px; padding-bottom: 16px; position: relative;"><div class="tdb-block-inner td-fix-index" style="box-sizing: border-box; transform: translateZ(0px); word-break: break-word;"><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;"><div class="td_block_wrap tdb_single_author tdi_67 td-pb-border-top td_block_template_1 tdb-post-meta" data-td-block-uid="tdi_67" style="box-sizing: border-box; clear: none; color: #444444; display: inline-block; font-family: "Open Sans", "Open Sans Regular", sans-serif; font-size: 11px; line-height: 30px; margin-bottom: 0px; position: relative; vertical-align: middle;"><div class="tdb-block-inner td-fix-index" style="align-items: center; box-sizing: border-box; display: flex; transform: translateZ(0px);"><div class="tdb-author-name-wrap" style="align-items: baseline; box-sizing: border-box; display: flex;"><a class="tdb-author-name molongui-disabled-link" style="background-color: transparent; border-bottom: none; box-sizing: border-box; color: black; cursor: inherit; font-family: var(--global-font-2) !important; font-size: 12px; font-weight: 600; letter-spacing: 0.8px; margin-right: 3px; outline: none; text-transform: uppercase; vertical-align: middle;">OVAMIR ANJUM</a></div></div></div><div class="tdm_block td_block_wrap tdm_block_inline_text tdi_68 tdm-inline-block td-pb-border-top td_block_template_1" data-td-block-uid="tdi_68" style="box-sizing: border-box; clear: both; display: inline-block; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 14px; margin-bottom: 0px; margin-left: 5px !important; margin-right: 7px !important; margin-top: 2px !important; margin: 2px 7px 0px 5px; position: relative; vertical-align: top;"><p class="tdm-descr" style="box-sizing: border-box; color: #888888; font-family: Poppins; font-size: 12px; letter-spacing: 0.8px; line-height: 28px; margin-bottom: 0px; margin-top: 0px; transform: translateZ(0px);">-</p></div><div class="td_block_wrap tdb_single_date tdi_69 td-pb-border-top td_block_template_1 tdb-post-meta" data-td-block-uid="tdi_69" style="box-sizing: border-box; clear: none; color: var(--um-custom-2); display: inline-block; font-family: var(--global-font-2) !important; font-size: 12px; letter-spacing: 0.8px; line-height: 30px; margin-bottom: 0px; margin-top: 1px; position: relative; text-transform: uppercase; vertical-align: middle;"><div class="tdb-block-inner td-fix-index" style="box-sizing: border-box; transform: translateZ(0px);"><time class="entry-date updated td-module-date" datetime="2023-03-09T14:35:14+00:00" style="box-sizing: border-box; vertical-align: middle;">MARCH 9, 2023</time></div></div></h2><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;">Acknowledgements</h2><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;">I am indebted to a number of scholars and friends who agreed to read earlier drafts of this essay and gave invaluable suggestions, even though I remain solely responsible for all the opinions and any lingering errors in it. These include Dr. Usaama Al-Azami, Dr. Safaruk Chowdhury, Dr. Sohail Hanif, Prof. Sherman Jackson, Shaykh Amin Kholwadia, Maulana Dr. Haroon Sidat, Mobeen Vaid, and <a href="https://daralilm.org/our-team/" target="_blank">Shaykh Shuayb Wani</a>, among others. I am grateful also to my team at Ummatics, only in conversation with whom have the ideas expressed here developed and crystallized. </p><p></p><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;">1. Introduction</h2><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Muslims everywhere today face existential threats and exhilarating opportunities, all of which can be summed up in the singular challenge of becoming </span><i style="box-sizing: border-box;">ummatic</i><span style="box-sizing: border-box;">: “Verily, this Umma of yours is one Umma, and I am your Lord, so worship Me” (21:92; 23:52). Our greatest nemesis is not an external agent but a lack of imagination and will within, a learned helplessness that stands in the way of our embracing both God and His world. We have much to give to humankind, to help save it from its worst enemy, self-worship and self-delusion, and orient itself toward the one true God. It is our prophetic mandate to present the world with guidance and the path to salvation, even as we bleed and suffer at its hands, rather than rage and revenge on the one hand, and hopelessness and acquiescence on the other. This compassionate strength at the heart of the Umma can be unleashed only if we follow the divine call and the prophetic model. To do that, we must </span><i style="box-sizing: border-box;">will </i><span style="box-sizing: border-box;">to become an Umma once again.</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">This essay explains the concept of “ummatics” and, in turn, the mission of the Ummatics Institute. This is the first in a series of essays explaining the vision and foundations of the ummatics project. It establishes the unique Islamic significance and imperative of ummatic solidarity, which for the believers is a sufficient reason to undertake any mission no matter how arduous. It then breaks down the implications of the imperative of unification into various dimensions, and situates ummatics discourse conceptually through the cardinal Islamic notions of revival (</span><i style="box-sizing: border-box;">iḥyā</i><i style="box-sizing: border-box;">ʾ</i><span style="box-sizing: border-box;">) and renewal (</span><i style="box-sizing: border-box;">tajdīd</i><span style="box-sizing: border-box;">) as well as facilitating the mutual counsel (</span><i style="box-sizing: border-box;">naṣīḥa</i><span style="box-sizing: border-box;">)</span><span style="box-sizing: border-box;"> that originates from and is rendered to the scholars, leaders, and generality of Muslims. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Having already engaged a growing number and range of scholars and experts globally in the ummatic conversation, the Ummatics Institute’s research program over the next several years seeks to achieve the following interconnected goals: (i) expand its reach across a broad range of Muslim scholars and experts globally; (ii) develop relevant areas of knowledge and technique, drawing on existing Muslim intellectual traditions, movements, and grass-roots communities as well as contemporary bodies of social, scientific and human knowledge; (iii) elaborate on and flesh out intellectual solutions and concrete programs, employing forward-looking techniques and technologies and optimally using existing Muslim resources and global connectivity. Subsequent essays will elaborate on this program and address the common objections brought against the possibility of effective Muslim unification. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Given the obvious ambition and scope of this mission, a few disclaimers are in order. We believe not only in bold thought and action, and rigorous scholarship, both traditional and contemporary, but also continuity with and humility toward the great ulama and revivers of Islam past and present. We do not seek to supplant but to enhance the many efforts by Muslim scholars and leaders in different ummatic fields. Muslim activities at all levels—parents raising faithful children, mothers singing ummatic lullabies, Imams correcting Qur</span><i style="box-sizing: border-box;">ʾ</i><span style="box-sizing: border-box;">anic recitation, preachers and educators defending and presenting Islam, Muslim scientists, entrepreneurs, and thinkers excelling in their fields, and most importantly, the ulama taking up their prophetic mandate and reviving sacred knowledge—are necessary elements of a comprehensive ummatic flourishing. We seek to fill a crucial lacuna in contemporary Islamic discourse and inspire a discursive revolution; the war we wish to wage is on the learned helplessness, self-deprecation, and defeatism that afflicts many Muslims. We are uncompromising in our commitment to the flourishing of Islam through effective ummatic unification, as explained below. Beyond this, we offer not a singular recipe or a prefabricated utopian program but seek to engage generations of Muslims globally in working toward a unified Muslim civilization. Finally, we seek feedback in the spirit of Imam al-Shāfiʿī, who prayed that the truth be placed on the tongue of his interlocutor and he is given the </span><i style="box-sizing: border-box;">tawfīq </i><span style="box-sizing: border-box;">to accept it. </span></p><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;">2. What is “Ummatics”</h2><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">The term “ummatics” refers to all that pertains to the collective affairs of the Muslim </span><i style="box-sizing: border-box; direction: ltr;">Umma</i><span style="box-sizing: border-box;">. </span><i style="box-sizing: border-box; direction: ltr;">Umma </i><span style="box-sizing: border-box;">is a term defined and honored in the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">an to refer to the community of the followers of the Final Prophet, Muhammad ﷺ, one that is declared “the best community brought forth for humankind” (3:110), ennobled by Allah as “the most balanced community” (2:143) that has been called to “hold on to the rope of Allah all together” (3:103) and to call humankind to what is good. Rendered in the Prophet’s ﷺ words, “Ummatics” (in its nominal form) translates to </span><i style="box-sizing: border-box;">siyasat al-umma </i><span style="box-sizing: border-box;"><span style="box-sizing: border-box; unicode-bidi: embed;">(</span></span><span style="box-sizing: border-box;"><span style="box-sizing: border-box; unicode-bidi: embed;">سياسة الأمة)</span></span><i style="box-sizing: border-box;"><span style="box-sizing: border-box;"><span style="box-sizing: border-box; unicode-bidi: embed;">.</span></span></i><span style="box-sizing: border-box;"><span class="easy-footnote-margin-adjust" id="easy-footnote-1-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-0" data-hasqtip="0" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-1-6269" oldtitle="These phrases are derived from the Prophetic speech. The root of the term and concept of <i style="direction: ltr;">siyāsa</i> appears in Bukhārī: “The Israelites were governed by prophets (<i style="direction: ltr;">tasūsuhum al-anbiyāʾ</i>)” (3455). The relevant concept of <i style="direction: ltr;">amr al-muslimīn</i> (“general affairs of the Muslims”) is more frequent: “Whoever does not heed the affairs of the Muslims, is not from them” (this report, extracted by Bayhaqi and others, is graded weak but captures the concept in numerous sound reports quite well). Countless other reports affirm its meaning. ʿUmar b. al-Khaṭṭab reports that “The Messenger of Allah would talk late into the night with Abū Bakr about the affairs of Muslims and I would be with them” (graded <i style="direction: ltr;">ṣaḥīḥ</i> or <i style="direction: ltr;">ḥasan</i>, Aḥmad 228; Tirmidhī 169; <i style="direction: ltr;">kāna yasmuru maʿa abī bakr fī amr min amr al-muslimīn</i>). A well-known report, cited at the end of this essay, deems sincerity toward the generality of Muslims as part of the essence of religion (Muslim 55, <i style="direction: ltr;">al-dīn al-naṣīḥa … li-ʿāmmatihim</i>). Another report has the Messenger of Allah ﷺ supplicating: “Whoever is given charge of any affairs of my umma and is harsh with them, be harsh with him, and whoever given charge of any affairs of my umma and is gentle with them, be gentle with him” (Muslim 1828). The Messenger sternly warned against separating from or making war against the Muslim Umma (Muslim 1848; <i style="direction: ltr;">man kharaja min al-ṭāʿa … wa-man kharaja ʿalā ummatī</i>), and spoke frequently of what he loved or feared for his Umma, e.g. “I only fear (or what I fear most) for my Umma is leaders (<i style="direction: ltr;">imams</i>) who will mislead it … and a part of my Umma will persist upon the truth unharmed by those who abandon them until the coming of God’s command” (Tirmidhī 2229; <i style="direction: ltr;">innamā akhāfu ʿalā ummatī … lā tazālu ṭāʾifat min ummatī</i>)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">1</span></a></span></span><span style="box-sizing: border-box;"> </span><span style="box-sizing: border-box;">Ummatics, accordingly, is the appropriate term for <i style="box-sizing: border-box;">Islamic politics</i>. As such, it is an umbrella term for the discourses, beliefs, and practices in which the Umma and its divine mission are envisioned and expressed, its solidarity is felt, and its sociocultural, political, ethical, and religious affairs are addressed and managed.<br style="box-sizing: border-box;" /></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><i style="box-sizing: border-box;">Ummatics </i><span style="box-sizing: border-box;">is to </span><i style="box-sizing: border-box;">Umma </i><span style="box-sizing: border-box;">what </span><i style="box-sizing: border-box;">politics </i><span style="box-sizing: border-box;">is to </span><i style="box-sizing: border-box;">polis</i><span style="box-sizing: border-box;">. Why coin a new term, </span><i style="box-sizing: border-box;">ummatics</i><span style="box-sizing: border-box;">? Why not just speak of </span><i style="box-sizing: border-box;">Islamic politics</i><span style="box-sizing: border-box;">?<span class="easy-footnote-margin-adjust" id="easy-footnote-2-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-1" data-hasqtip="1" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-2-6269" oldtitle=" </span><span style="font-weight: 400;">The term </span><i><span style="font-weight: 400;">ummatic </span></i><span style="font-weight: 400;">has been in occasional use by Muslims writing in the English language to refer to roughly the same concept, although I have not come across any sustained theorization of the term like the one attempted here. See, for instance, Ataullah Siddiqui, “Ismail Raji al-Faruqi: From ʿUrubah to Ummatic Concerns,” </span><i><span style="font-weight: 400;">American Journal of Islamic Social Sciences</span></i><span style="font-weight: 400;"> 16, no.3 (1999): 1-26; and Masudul Alam Choudhury, </span><i><span style="font-weight: 400;">The Islamic World-System: A Study in Polity-Market Interaction</span></i><span style="font-weight: 400;"> (London: Routledge, 2005); neither author develops the concept beyond its employment in adjectival form." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">2</span></a></span> </span><span style="box-sizing: border-box;">Because words are crucial in both understanding and obscuring ideas, and as Muslims, taking charge of our language is a first step toward taking control of our destiny. Coined by Aristotle, the word ‘politics’ referred to the collective affairs of the city (</span><i style="box-sizing: border-box;">polis</i><span style="box-sizing: border-box;">) and the management of these affairs, although in the modern period </span><i style="box-sizing: border-box;">politics </i><span style="box-sizing: border-box;">is understood in reference to the modern territorial state.<span class="easy-footnote-margin-adjust" id="easy-footnote-3-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-2" data-hasqtip="2" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-3-6269" oldtitle="</span><span style="font-weight: 400;">While ‘politics’ can be understood broadly as the management of the affairs of any community, there is a deeper normative texture to the concept. For Aristotle, the polis was distinguished from other ancient Greek cities ruled by monarchs or oligarchs by its democratic structure, which gave rise to the higher calling of virtuous public life (beyond the private life of the </span><i><span style="font-weight: 400;">oikos</span></i><span style="font-weight: 400;">, the household) and established the higher status of political community. Modern politics, by contrast, is more often than not something of a ruthless instrumental rationality tied to the material interests of the secular nation-state." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">3</span></a></span></span><span style="box-sizing: border-box;"> </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">The term politics, therefore, does not quite capture what the Qurʿan, the Sunna, and the great ulama of Islam mean when speaking of fundamental Islamic matters such as the imamate or caliphate, governance of the Umma, and rights and duties of the rulers and the ruled. Their discourse is not delimited by territorial borders, national characteristics and this-worldly aspirations of a people, but rather, defined by the mission, moral characteristics, and salvific quest of the Umma. To fulfill its mission, this Umma must be governed by someone who functions in the capacity of the deputy (hence the title, </span><i style="box-sizing: border-box;">khalīfa</i><span style="box-sizing: border-box;">) of the Prophet, insofar as he manages the affairs of his Umma. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">To recall the classical definition effectively agreed upon by all writers on the subject: </span><i style="box-sizing: border-box;">khil</i><i style="box-sizing: border-box;">ā</i><i style="box-sizing: border-box;">fa </i><span style="box-sizing: border-box;">is the deputyship of the Prophet in managing the affairs of his Umma by protecting its religion and worldly affairs.<span class="easy-footnote-margin-adjust" id="easy-footnote-4-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-3" data-hasqtip="3" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-4-6269" oldtitle="This definition is formulated by al-Māwardī but repeated in different idioms by nearly all major classical writers on the subject. Al-Māwardī writes: “Allah Most Exalted has delegated a leader to the Umma who stands in as a successor to prophethood, and authorized him to manage the affairs of the Umma” (<i>al-Aḥkām al-Sulṭāniyya, </i>ed. Aḥmad Jād (Cairo: Dār al-Ḥadīth, 1427/2006), 13). A few paragraphs later he elaborates: “Imamate is prescribed to succeed prophethood as a means of protecting the dīn and managing the affairs of this world. Establishing someone who will discharge its duties for the Umma is an obligation by consensus, notwithstanding the disagreement of [the Kharijite] al-Aṣamm. There remains disagreement on whether the caliphate is an obligation by virtue of revelation or reason” (15). For more detail, see my article “Who Wants the Caliphate?”, <i>Yaqeen Institute</i>, 2019, <a href="https://yaqeeninstitute.org/read/paper/who-wants-the-caliphate">https://yaqeeninstitute.org/read/paper/who-wants-the-caliphate</a>; and for a detailed </span><span style="font-weight: 400;">discussion of al-Māwardī’s contribution in its historical and intellectual context, see Ovamir Anjum, </span><i><span style="font-weight: 400;">Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment </span></i><span style="font-weight: 400;">(Cambridge, UK: Cambridge University Press, 2012). 117-121." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">4</span></a></span></span><span style="box-sizing: border-box;"> Etymologically, the word </span><i style="box-sizing: border-box;">umma</i><span style="box-sizing: border-box;"> refers to a collectivity or community that has a purpose or intention,<span class="easy-footnote-margin-adjust" id="easy-footnote-5-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-4" data-hasqtip="4" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-5-6269" oldtitle="</span></p>
<p><span style="font-weight: 400;">An extensive discussion of the meanings of the word Umma is found in: Isḥāq b. ʿAbdallāh al-Saʿdī, </span><i><span style="font-weight: 400;">Dirāsāt fī Tamayyuz al-Umma al-Islāmiyya wa-Mawqif al-Mustashriqīn minhu</span></i><span style="font-weight: 400;"> (Doha, Qatar: Wizārat al-Awqāf wal-l-Shuʿūn al-Islāmiyya, 1434/2013), 61-107; the conclusion is summarized at 104." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">5</span></a></span></span><span style="box-sizing: border-box;"> to which it is led by an </span><i style="box-sizing: border-box;">im</i><i style="box-sizing: border-box;">ā</i><i style="box-sizing: border-box;">m</i><span style="box-sizing: border-box;">. It is worth noting that </span><i style="box-sizing: border-box;">im</i><i style="box-sizing: border-box;">ā</i><i style="box-sizing: border-box;">m</i><span style="box-sizing: border-box;"> and </span><i style="box-sizing: border-box;">amīr al-muʾminīn</i><span style="box-sizing: border-box;"> are common synonyms for the word </span><i style="box-sizing: border-box;">khalīfa</i><span style="box-sizing: border-box;">.<span class="easy-footnote-margin-adjust" id="easy-footnote-6-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-5" data-hasqtip="5" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-6-6269" oldtitle="</span><span style="font-weight: 400;">For the Sunnis, the terms </span><i><span style="font-weight: 400;">khalīfa </span></i><span style="font-weight: 400;">(or caliph, the office being </span><i><span style="font-weight: 400;">khilāfa </span></i><span style="font-weight: 400;">or caliphate) and </span><i><span style="font-weight: 400;">imām </span></i><span style="font-weight: 400;">(who holds the office of </span><i><span style="font-weight: 400;">imāma </span></i><span style="font-weight: 400;">or imamate) refer to the same office, whereas for the Shīʿa, the proper term is imām, and the office has far greater theological significance." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">6</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Notwithstanding their frequent secularization in the age of nationalism and the nation-state, key concepts such as </span><i style="box-sizing: border-box;">umma </i><span style="box-sizing: border-box;">(or </span><i style="box-sizing: border-box;">ummat</i><span style="box-sizing: border-box;">) or </span><i style="box-sizing: border-box;">milla </i><span style="box-sizing: border-box;">(</span><i style="box-sizing: border-box;">millet</i><span style="box-sizing: border-box;">) in Islamic discourse do not refer to territorial nations, to Pakistani, Egyptian, Saudi, Nigerian, or Malay nations, nor to humanity at large, nor to the people of the east, nor to all oppressed or colonized peoples of the world or the Global South, but to the Islamic </span><i style="box-sizing: border-box;">Umma</i><span style="box-sizing: border-box;">, to the community comprised of all those who declare the Two Testimonies of faith. Reclaiming our language, therefore, is particularly important because many of today’s Muslim-majority nation-states are Orwellian structures, ruled by small coteries of elites loyal only to their self-interest and the interests of their Western patrons and masters. These elites have tried over the last century to demoralize, brainwash, and de-Islamicize Muslims, at times outright massacring us, our ulama, and leaders, and at other times corrupting the Muslim masses’ religious knowledge, culture, and spirit by importing foreign ideologies, subordinating our institutions, disfiguring Islamic doctrines, and more subtly, attempting to alter the very language or script altogether by rewriting the meanings of key Islamic doctrines and concepts.<span class="easy-footnote-margin-adjust" id="easy-footnote-7-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-6" data-hasqtip="6" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-7-6269" oldtitle="On the failure of the nation-state model in the Muslim world today, see Joseph Kaminski, “Irredeemable Failure: The Nation-State as a Nullifier of Ummatic Unity”, <i>Ummatics</i>, Dec 14, 2022, <a href="https://ummatics.org/papers/irredeemable-failure-the-modern-nation-state-as-a-nullifier-of-ummatic-unity/">https://ummatics.org/papers/irredeemable-failure-the-modern-nation-state-as-a-nullifier-of-ummatic-unity/</a>; on the cooptation of certain clerics in the wake of the Arab Spring, see Usaama al-Azami, <i>Islam and the Arab Revolutions: The Ulama Between Democracy and Autocracy</i> (London: C. Hurst &amp; Co., 2021; and New York: Oxford University Press, 2022). Scholarly literature is replete with accounts of repression of Muslim scholars and reformers under despotic Muslim-majority states. For one accessible account, see Iyad El-Baghdadi and Ahmed Gatnash, <i>The Middle East Crisis Factory: Tyranny, Resilience and Resistance </i>(London: C. Hurst &amp; Co., 2021). For a recent anthropological account, see Pascal Menoret, <i>Graveyard of Clerics: Everyday Activism in Saudi Arabia </i>(Stanford: Stanford University Press, 2020). For a slightly dated but still insightful account of the Arab states’ violence against their populations driven by their weak legitimacy, see Nazih N. Ayubi, <i>Over-Stating the Arab State: Politics and Society in the Middle East </i>(London: I. B. Tauris, 1995)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">7</span></a></span></span><span style="box-sizing: border-box;"> The greatest weapon of the enemy—that is, anyone who wishes to break the Muslim spirit and desire to live and thrive as Muslims—has been to conscript the ulama and intellectuals themselves, or break their spirits so even when living in a world where other nations have walked on the moon and now reach for the stars, they are terrified of thinking and aspiring to their most basic rights and freedoms, forced to become, as the Japanese proverb goes, frogs in a well who deny the existence of the sea. However, by Allah’s leave and thanks to the most courageous of our ulama, leaders, martyrs, and a variety of movements of the believers who have put up heroic struggles to preserve and revive the deen, the enemy may have won some battles, but is sure to lose the war. The blessed ummatic struggle continues.</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Note that, on the one hand, the concern of </span><i style="box-sizing: border-box;">ummatics </i><span style="box-sizing: border-box;">is not, in contrast to secular politics, merely to manage and redistribute resources, but also to uphold the divine message (</span><i style="box-sizing: border-box;">iqāmat al-dīn</i><span style="box-sizing: border-box;">) and facilitate stewardship of the earth (</span><i style="box-sizing: border-box;">ʿimārat al-arḍ</i><span style="box-sizing: border-box;">), manage intra-Muslim relations and pursuit of harmony, unity, and unification, and establish justice and prosperity for all people in a way that fulfills the divine imperative. In disciplinary terms, </span><i style="box-sizing: border-box;">ummatics</i><span style="box-sizing: border-box;"> incorporates numerous aspects of </span><i style="box-sizing: border-box;">aqīda </i><span style="box-sizing: border-box;">(Islamic creed), </span><i style="box-sizing: border-box;">fiqh </i><span style="box-sizing: border-box;">(jurisprudence), </span><i style="box-sizing: border-box;">akhlāq </i><span style="box-sizing: border-box;">(ethics), and additional Islamic discourses that pertain to the collective concerns of Muslims qua Muslims (</span><i style="box-sizing: border-box;">shuʿūn al-muslimīn</i><span style="box-sizing: border-box;">). This includes the contents of classical genres such as </span><i style="box-sizing: border-box;">al-aḥkām al-sulṭāniyya </i><span style="box-sizing: border-box;">(the divine laws concerning governance) and </span><i style="box-sizing: border-box;">al-siyāsa al-sharʿiyya </i><span style="box-sizing: border-box;">(governance according to the divine law), but also modern disciplines such as politics, social sciences, and the humanities. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">On the other hand, ummatics neither negates nor precludes conventional politics, it only orders and redirects it, in the same way that the Islamic notion of marriage does not negate the customary, local, and cultural notions of marriage, but rather gives it particular form and purpose. Accordingly, although ummatic solidarity is not delimited by territorial borders, it does not deny the significance of diversity among peoples, cultures, customs, practices, and places. Ummatic universalism need not be a zero-sum game vis-a-vis local and particularist affiliations; Islam celebrates some kinds of difference, mitigates other kinds, and discourages and prohibits yet other kinds. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Once the principle of ummatic identity has been securely established as the foundation, comparison, contrast, and learning from outside experience can be done with greater intentionality, caution, and purpose. Muslims may, of course, contribute to the politics (i.e., good order and management) of the communities and polities that they inhabit, where their neighbors might include non-Muslims, be they in Islamic lands or as minorities. However, as members of the Umma, their first and foremost belonging is to the Umma of Islam, and hence, as an imperative of faith their politics is inspired as well as constrained by ummatics.</span></p><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;">3. Scriptural Foundations</h2><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><b style="box-sizing: border-box;">Just as Islamic jurisprudence (</b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">fiqh</i></b><b style="box-sizing: border-box;">) is the believers’ historical response to the practical divine commands, theology (</b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">usūl al-din </i></b><b style="box-sizing: border-box;">or </b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">kalām</i></b><b style="box-sizing: border-box;">) to the imperative of harmonizing reason and revelation in pursuit of the knowledge of God, and ethics (</b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">akhlāq</i></b><b style="box-sizing: border-box;">, </b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">adab</i></b><b style="box-sizing: border-box;">)</b> <b style="box-sizing: border-box;">and spiritual disciplines (</b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">tazkiya, sulūk</i></b><b style="box-sizing: border-box;">, and </b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">tasawwuf</i></b><b style="box-sizing: border-box;">) to the task of acquiring personal virtues and higher spiritual states, </b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">ummatics </i></b><b style="box-sizing: border-box;">can be understood as the believers’ historical response to the divine command of being a model, unified community of faith with a mission.</b><span style="box-sizing: border-box;"> This brings us to the key, constitutional Qur</span><i style="box-sizing: border-box;">ʿ</i><span style="box-sizing: border-box;">anic verses that govern the formation and direction of the </span><i style="box-sizing: border-box;">Umma</i><span style="box-sizing: border-box;">:</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">I. Our first verse declares the Muhammadan Umma a just community and a probative witness that must carry on the prophetic mission to humankind:</span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا</span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“Thus We have appointed you a just nation<span class="easy-footnote-margin-adjust" id="easy-footnote-8-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-7" data-hasqtip="7" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-8-6269" oldtitle="</span></p>
<p><i><span style="font-weight: 400;">Ummat</span></i><i><span style="font-weight: 400;">an</span></i><i><span style="font-weight: 400;"> wasat</span></i><i><span style="font-weight: 400;">an</span></i> <span style="font-weight: 400;">refers to the middle (justly balanced) or the best (choicest) community. Both these meanings are repeated in classical exegeses. ʿAllāma Tāhir Ibn ʿĀshūr (d. 1393H) in his </span><i><span style="font-weight: 400;">al-Taḥrīr wa-l-Tanwīr</span></i><span style="font-weight: 400;"> (under verse 2:143) summarizes earlier exegeses and endorses both these meanings, adding, “The verse is a tribute to the Muslims for Allah reserved the honor for them of being the choicest (</span><i><span style="font-weight: 400;">wasaṭ</span></i><span style="font-weight: 400;">) by equipping them with the means to explain and understand the divine law by protecting their minds from becoming accustomed to misguidance, unlike other nations; Fakhr al-Dīn (al-Rāzī) said, ‘The meaning could be that they are balanced in religion between the excessive and the neglectful, the extremist and the lax …’”" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">8</span></a></span></span><span style="box-sizing: border-box;">, that ye may be witnesses to humankind, and that the Messenger may be a witness to you.” (2:143)<span class="easy-footnote-margin-adjust" id="easy-footnote-9-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-8" data-hasqtip="8" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-9-6269" oldtitle="</span><span style="font-weight: 400;">A literal translation of the phrase </span><i><span style="font-weight: 400;">shuhadāʾ ʿala al-nās </span></i><span style="font-weight: 400;">may be “witnesses against humankind,” but “witnesses to,” as in “callers and teachers,” better suits the idiomatic meaning. The most apt explanation for the phrase is given in the classical exegesis of Naṣr b. Muḥammad al-Samarqandī (d. 373H) in his </span><i><span style="font-weight: 400;">tafsīr </span></i><span style="font-weight: 400;">known as </span><i><span style="font-weight: 400;">Baḥr al-ʿUlūm</span></i><span style="font-weight: 400;"> as: “</span><i><span style="font-weight: 400;">shahāda </span></i><span style="font-weight: 400;">means clarifying evidence, for it clarifies the right of a plaintiff in court, so it means that you all [the Umma of Muḥammad (s)] clarify [and thereby confirm and establish the right of God] to all who come after [the Qur’anic revelation], just as the Prophet upon him be peace clarifies the same to you all.” This explanation is cited and further elaborated in Jamāl al-Dīn al-Qāsimī (d. 1332/1914), </span><i><span style="font-weight: 400;">Maḥāsin al-Taʾwīl</span></i><span style="font-weight: 400;">, under verse 2:143 (</span><a href="https://furqan.co/mahasin-altaweel/2/143"><span style="font-weight: 400;">https://furqan.co/mahasin-altaweel/2/143</span></a><span style="font-weight: 400;">)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">9</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">II. The following verse complements and adds further depth to the meaning of the first, honoring the Umma as the best community that calls others to what is good, highlighting the same pair of an honor and a mission:</span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">كُنتُمْ </span><b style="box-sizing: border-box;">خَيْرَ أُمَّةٍ </b><span style="box-sizing: border-box;">أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ</span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“Ye are the best community that has been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah.” (3:110)<span class="easy-footnote-margin-adjust" id="easy-footnote-10-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-9" data-hasqtip="9" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-10-6269" oldtitle="</span><span style="font-weight: 400;">I have retained the archaism “ye” to stress that the address is to the plural Umma, to “you all”. As for the meaning of the phrase </span><i><span style="font-weight: 400;">khayra umma</span></i><span style="font-weight: 400;">, after listing a variety of overlapping views, Abū Jaʿfar al-Tabarī (d. 310H) declares that the best view is that of al-Ḥasan al-Baṣrī (d. 110H), who said, “We are the last of the [chosen nations] and noblest before God,” because, al-Tabarī notes, it accords with the the following sound Prophetic hadith, “You come after seventy nations, you being the noblest and best of them with God.” (Musnad Aḥmad and elsewhere, declared ṣaḥīḥ or ḥasan by various authorities; </span><a href="https://furqan.co/tabari/3/110"><span style="font-weight: 400;">https://furqan.co/tabari/3/110</span></a><span style="font-weight: 400;">). Al-Qurṭubī (d. 671H) reports Ibn ʿAbbās as saying that the “best community” refers to those who migrated from Mecca to Medina and witnessed the battles of Badr and al-Ḥudaybiyya, accompanied by ʿUmar b. al-Khaṭṭāb’s statement that “Whoever does what they did will be like them [in praise and reward]” (see under 3:110, </span><a href="https://furqan.co/qurtubi/3/110"><span style="font-weight: 400;">https://furqan.co/qurtubi/3/110</span></a><span style="font-weight: 400;">). Ibn Kathīr (d. 773H) in his </span><i><span style="font-weight: 400;">tafsīr </span></i><span style="font-weight: 400;">states, “The correct view is that the verse refers to the entire Umma, each generation according to [its merit].” All of the above agree that the meaning of “the best” is that the Umma is the best not only in itself but for the entire humankind, that is, of greatest benefit to them, and that the praise and honor applies to those who command what is right, namely, as given in God’s final revelation, and forbid what is wrong (see under verse 3:110; </span><a href="https://furqan.co/ibn-katheer/3/110"><span style="font-weight: 400;">https://furqan.co/ibn-katheer/3/110</span></a><span style="font-weight: 400;">)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">10</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">III. Not only does Allah honor us as an Umma with the challenge of being prophetic agents, He commands us to do so while holding on to God’s rope together:</span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">وٱعْتَصِمُواْ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُواْ </span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“And hold firmly to the rope of Allah all together and do not become divided.” (3:103)<span class="easy-footnote-margin-adjust" id="easy-footnote-11-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-10" data-hasqtip="10" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-11-6269" oldtitle="</span><span style="font-weight: 400;">Abū Jaʿfar al-Tabarī (d. 310H) lists three overlapping meanings for “the rope of Allah,”: first, the unified community of the believers (</span><i><span style="font-weight: 400;">jamāʿa</span></i><span style="font-weight: 400;">), second, the doctrine of pure monotheism (</span><i><span style="font-weight: 400;">tawḥīd</span></i><span style="font-weight: 400;">), and third, the Qurʾan and the Qur</span><i><span style="font-weight: 400;">ʾ</span></i><span style="font-weight: 400;">anic covenant between Allah and the believers (see under verse 3:103; </span><a href="https://furqan.co/tabari/3/103"><span style="font-weight: 400;">https://furqan.co/tabari/3/103</span></a><span style="font-weight: 400;">). Al-Qurṭubī endorses the first meaning, that of the unified community (</span><a href="https://furqan.co/qurtubi/3/103"><span style="font-weight: 400;">https://furqan.co/qurtubi/3/103</span></a><span style="font-weight: 400;">), whereas Ibn Kathīr and al-Nasafī (d. 710H) endorse the last view, that its primary meaning is the Qur</span><i><span style="font-weight: 400;">ʾ</span></i><span style="font-weight: 400;">an (</span><a href="https://furqan.co/ibn-katheer/3/103"><span style="font-weight: 400;">https://furqan.co/ibn-katheer/3/103</span></a><span style="font-weight: 400;">). Ibn ʿĀshūr affirms the meaning of “the entire, unified Umma” as being the rope of God in a way that brings all of the three meanings together in the fertile metaphor of the rope: “The purpose is to command adherence to the entire Umma, which necessarily includes the command to each individual to hold on to this religion” (see under 3:103; </span><a href="https://furqan.co/ibn-aashoor/3/103"><span style="font-weight: 400;">https://furqan.co/ibn-aashoor/3/103</span></a><span style="font-weight: 400;">)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">11</span></a></span> </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">IV. Even more sternly:</span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ</span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“And be ye not as those who separated and disputed after the clear proofs had come unto them. For such there is an awful doom.” (3:105)<span class="easy-footnote-margin-adjust" id="easy-footnote-12-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-11" data-hasqtip="11" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-12-6269" oldtitle="All exegetes agree that the reference in this verse is to the People of the Book (see under 3:105, <a href="https://furqan.co/tabari/3/105">https://furqan.co/tabari/3/105</a>)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">12</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">V. Another verse declares the believers a fraternity, one that they must actively nurture:</span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ</span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“The believers are nothing but brothers. Therefore make peace between your brethren.” (49:10)<span class="easy-footnote-margin-adjust" id="easy-footnote-13-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-12" data-hasqtip="12" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-13-6269" oldtitle="All classical exegetes affirm the meaning that all believers in the Two Testimonies of faith are like brothers and sisters, even though in divine law biological kinship has specific rulings, “And those connected by womb [that is, biological kins] have a priority in God’s Book” (8:75; 33:6); but short of these norms of inheritance, marriage, and so on, in terms of affection and support, kinship in religion may be stronger. Al-Qurṭubī reports a Muslim quip, “Brotherhood in religion is stronger than that in blood, for difference in religion severs the blood relationship [as in the rules of inheritance], but difference in lineage does not sever brotherhood in religion” (see under 49:10; <a href="https://furqan.co/qurtubi/49/10">https://furqan.co/qurtubi/49/10</a>). Ibn ʿĀshūr notes that this reference to the relationship of faith as siblinghood is a persistent reference throughout the Qur<i>ʾ</i>an and in the Sunna, e.g. verse 59:10." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">13</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">VI. Another warns of great mischief if the believers do not band together: </span></p><h6 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 16px; font-weight: 400; line-height: 24px; margin: 21px auto 11px; text-align: right;"><span style="box-sizing: border-box;">وَٱلَّذِينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ</span></h6><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">“The rejectors of faith are each others’ allies, and if you [O believers] do not do so, there will be persecution on earth, and great mischief.” (8:73)<span class="easy-footnote-margin-adjust" id="easy-footnote-14-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-13" data-hasqtip="13" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-14-6269" oldtitle="Fakhr al-Dīn al-Rāzī summarizes the meanings of this verse, 8:73, and the one before it, succinctly: The verse 8:72 address three groups, the first are the Meccan immigrants and their Medinan hosts and supporters, who are each other&#8217;s full allies; a second group comprises believers who failed to obey the command of migration to Medina (either willingly or unwillingly), these are recognized as believers but without the benefit of <i>walāya</i> (alliance); yet, if they seek aid in religion, the believers must aid them but their aid is contingent on the believers’ treaties, which cannot be violated. Finally, all alliance with the unbelievers must be severed. The following verse, 8:73, declares that the unbelievers are each other’s allies, and if the believers do not also do so, there will follow great corruption and persecution (<a href="https://furqan.co/alrazi/8/73">https://furqan.co/alrazi/8/73</a>). Notably, the danger here is not only political, but to the integrity and flourishing of faith altogether. As to the precise meaning of <i>walāya</i>, al-Tabarī, al-Qurṭubī, Ibn Kathīr, and other traditional exegetes report two meanings of <i>walāya</i> (alliance), the obvious and, to al-Tabarī, the only correct one, is that the alliance here means <i>tanāṣur</i>, that is, mutual military and political protection and aid. The second meaning, which can be attested in other verses but only indirectly implied here, refers to separation of social relations such as inheritance and marriage between believers and non-believers (<a href="https://furqan.co/tabari/8/73">https://furqan.co/tabari/8/73</a>). Ibn ʿĀshūr adds that “The objective is the creation of Islamic unity, which can only be perfected if its members are united like one and avoid anything that violates it” (<a href="https://furqan.co/ibn-aashoor/8/73">https://furqan.co/ibn-aashoor/8/73</a>)." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">14</span></a></span></span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"> </p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">The first two monumental verses establish a number of key points. Those addressed by the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">an, the Umma of Muhammad ﷺ, are the best community, one that is justly balanced, the condition for this distinction being not their race, lineage, or mere luck, but that they call to God, enjoin good, forbid evil, and as such their mission is to stand vis-a-vis humankind (</span><i style="box-sizing: border-box;">li-takūnū</i><span style="box-sizing: border-box;">) as God’s witnesses just as the Messenger stood vis-a-vis them, calling them to God, warning them of God.<span class="easy-footnote-margin-adjust" id="easy-footnote-15-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-14" data-hasqtip="14" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-15-6269" oldtitle="Classical exegetes, in fact, invoke this verse, among others, as the proof of the divine protection (<i>ʿisma</i>) of the Umma’s consensus (<i>ijmāʿ</i>), for God has appointed the Umma as a whole as His witness, which guarantees the probity of the <i>Umma </i>as a whole in all that it unanimously conveys on behalf of God. See, for instance, the explanation of 2:143 by al-Ṭabarī, al-Qurṭubi, al-Rāzī, al-Nasafī, and Ibn Kathīr, all cited earlier." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">15</span></a></span></span><span style="box-sizing: border-box;"> The ummatic mission, therefore, is a reflection and extension of the prophetic office.</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">These verses further establish that the vision of Islam in the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">an is community-centered or ‘ummatic’, as it is the community and not any person, family, race, tribe, or ethnicity, nor any particular religious institution, that inherits the prophetic mission. It is the community as a whole that is commanded to appoint and obey a leader “from among yourselves” (4:59) to pursue that mission. These verses declare the Umma an agent of God’s work on earth, rather than a passive recipient of action or dictation. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Furthermore, being a community that is good in itself and calls to good inescapably imposes two types of obligation, one pertaining to the internal virtue of the community, and the other pertaining to outward, world-facing, collective action. The former function requires attaining piety, loving and obeying God, correcting and reminding each other, whereas the latter function requires collective organization under an effective leadership to carry out the prophetic task. Whenever a group of individuals with independent wills is tasked with a collective duty, it must distribute its resources and responsibilities, and this, as noted earlier, is the task of politics, or in our case, of ummatics. If the purpose of a community is not merely survival or passive existence but an active mission to the world, the political aspect is even more pronounced, as that group must seek to become an independent entity with both moral authority and disciplinary power. </span><b style="box-sizing: border-box;">Put differently, the </b><b style="box-sizing: border-box;"><i style="box-sizing: border-box;">prophetic mission </i></b><b style="box-sizing: border-box;">of the Umma has two aspects: the inwardly prophetic character requires attributes such as piety, self-criticism, integrity, and morality, whereas its outwardly prophetic mission requires virtues such as action, unity, solidarity, courage, resolve, and political acumen.</b></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">The next three verses in our list (3:103; 3:105; 49:10) stress that not only is solidarity among the believers required for the mission, but also that it is an active process. Carrying out a common mission both generates conditions for cooperation and at the same time occasions for friction, and therefore requires a constant disposition toward purposeful internal reconciliation, peace-making, and justice. In this respect, the metaphor of believers as siblings (49:9-10) is particularly instructive, for siblings are unified by their lineage, by sharing one or both parents, just as the believers are joined together by the Two Testimonies. Yet siblings possess different personalities, and their very actualization as individuals, and growth into adults is an </span><i style="box-sizing: border-box;">agonistic </i><span style="box-sizing: border-box;">process, which leads siblings to not only love and support each other and play and share resources with each other, but also at times challenge, annoy, quarrel, and compete with each other, testing their own and each other’s limits, and hence learning to deal with the world at large. Even when some of the believers, like some siblings, cross limits of tolerable harm and bring serious harm or cause evil, the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">an calls them believers and brothers while also enjoining an activist remedy: to join the just party among them against the unjust, yet always for the purpose of eventual peace and reconciliation: “And if two parties of believers fall to fighting, then make peace between them. And if one party of them does wrong to the other, fight ye that which does wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loves the equitable” (49:9). Thus the Almighty reminds us of the need to constantly make peace among Muslims, and anticipate and expect tensions rather than being disheartened by them, and urges us to treat believers’ solidarity not merely as a given but also as an obligation and a process of unification and harmonization. Those who point to frequent Muslim bickering and fighting in the present or the past as the justification of hopelessness or resignation to the status quo are not only unwise, but heedless of this divine command.</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">The final verse (8:73) raises the stakes even further, while also clarifying the kind of unity that is required: if you do not come together, close ranks, and make a robust alliance, you and the world at large face great harm. The enemies of faith—and truth always has enemies—are going to be each other’s allies against faith, and the believers are enjoined to exhibit stronger solidarity. Note that this Medinan verse revealed on the occasion of the Battle of Badr calls for comprehensive solidarity, in war and peace, in politics and otherwise, for war is the most totalizing of human acts. The wording, furthermore, is universal and timeless, thus requiring believers to establish comprehensive solidarity and warning that if Muslims fail to establish it, there will ensue great corruption and bloodshed on earth. The purpose of such solidarity is not merely to protect themselves, but other religions and communities as well: “And had it not been for Allah’s repelling some people by means of others, monasteries, churches, synagogues, and mosques, wherein the name of Allah is oft mentioned, would assuredly have been demolished. Verily Allah helps those who help Him. Lo! Allah is Strong, Almighty” (22:40).</span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">To these divine urgings, the words of the Prophet ﷺ gives a particularly poignant and emotive expression through the metaphor of a single body: </span></p><blockquote style="border-left: none; box-sizing: border-box; font-style: italic; margin: 40px auto 38px; padding: 0px; position: relative; text-align: center;"><p style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-style: normal; font-weight: 600; line-height: 1.5; margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><span style="box-sizing: border-box; font-weight: 400;">The believers in their mutual love, mercy, and solidarity are like one body, when one of its limbs suffers, the entire body responds with fever and sleepless nights.<span class="easy-footnote-margin-adjust" id="easy-footnote-16-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-15" data-hasqtip="15" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-16-6269" oldtitle="Agreed upon: Bukhārī 6011, Muslim 2586." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">16</span></a></span></span></p></blockquote><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">This brief presentation of the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">anic commands concerning the distinct mission of the Umma and unity as a condition of its fulfillment leads us to the following interrelated imperatives and functions that fall under what we have named ummatics. </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Ummatics must begin by providing a </span><b style="box-sizing: border-box;">conceptual space for the Umma’s collective existence and action</b><span style="box-sizing: border-box;">, which requires disciplined study of a number of areas.</span></p><ol style="box-sizing: border-box; margin-bottom: 26px; margin-left: auto; margin-right: auto; padding: 0px;"><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To theorize </span><b style="box-sizing: border-box;">Islamic politics</b><span style="box-sizing: border-box;"> proper, </span><i style="box-sizing: border-box;">al-siyāsa al-sharʿiyya</i><span style="box-sizing: border-box;">, in the spirit of Islamic norms, in engagement with Islamic tradition and historical and current bodies of human knowledge, and with caution against disfiguring Islamic concepts. Ummatics, therefore, requires conceptualizing and pursuing goals and policies, on both local and global levels, that would serve the general interests of Muslims and humanity at large. At the heart of the comprehensive solidarity of the believers is </span><b style="box-sizing: border-box;">political unity </b><span style="box-sizing: border-box;">of Muslim societies across regions, cultures, languages, and administrative systems, which requires complex and flexible</span><b style="box-sizing: border-box;"> institutional design </b><span style="box-sizing: border-box;">and problem-solving. Modern governance, furthermore, requires enormous technical expertise and skill, which are shared among all human beings, as well as constant and intricate moral and teleological decision-making, which requires deep and systematic knowledge of Islamic norms, objectives, and issues of general agreement and disagreement. We must avoid the commonly held but naive positions with respect to the relationship between politics and Islamic norms, one being that all politics is merely technocratic decisions (such as deciding speed limits or installing faucets), and the other being that all governance is moral and can be read in scripture or ancient texts. From technology, architecture, zoning, municipality, environmental protection, to wealth redistribution, fostering of public virtue, upkeep of sacred places, and management of public rituals, defense, and foreign policy, all have deep Islamic legal and moral dimensions in varying forms and degrees. The proper execution of each requires specialist level of Islamic knowledge and cultivation of virtue and piety, as well as access to global best practices and solutions, especially those from other ummatic regions (i.e., intra-ummatic as well as global knowledge), and finally, deep local knowledge of the circumstances and traditions of the specific village, town, or region where they are applied. The ummatics discourse seeks to produce, develop, encourage, and curate this knowledge.</span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To strive for the implementation of the originary </span><b style="box-sizing: border-box;">community-centered </b><span style="box-sizing: border-box;">vision of Islam by reviving the </span><b style="box-sizing: border-box;">caliphate</b><span style="box-sizing: border-box;"> as an </span><b style="box-sizing: border-box;">accountable </b><span style="box-sizing: border-box;">and </span><b style="box-sizing: border-box;">forward-looking </b><span style="box-sizing: border-box;">institution. A unified Islamic governance of all Muslim-majority regions, concerned with the welfare of the community in accordance with Islamic law and norms, is a prime Islamic obligation by unanimous consensus of Muslim scholars across the centuries and schools. However, many non-ideal adjustments have been made in its practice in each of its historical embodiments, and at times power and wealth accumulated in the hands of the few without due accountability, leading often to corruption, division, and eventual disintegration. It is imperative that we return to the proper community-centered vision of the caliphate as reflected in the Qur</span><span style="box-sizing: border-box;">ʾ</span><span style="box-sizing: border-box;">an and the Sunna and practiced by the Rashidūn caliphs, without falling into the fallacy—one that contradicts the transformative hope and faithful action writ large in the Qurʿanic message—that there is nothing left for the Umma now but eternal decline and passive suffering until the appearance of a messiah. Nor must we be limited to the political forms of the past: the historical institution of the caliphate took many forms,<span class="easy-footnote-margin-adjust" id="easy-footnote-17-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-16" data-hasqtip="16" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-17-6269" oldtitle="Consult my article “<a href="https://ummatics.org/society-and-civilization/who-wants-the-caliphate/">Who Wants the Caliphate?</a>” for an enumeration of the four (or, if we count the short-lived constitutional Ottoman Empire, five) phases through which the historical caliphate passed." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">17</span></a></span></span><span style="box-sizing: border-box;"> and premodern conditions posed enormous challenges to unified administration of vast and expanding lands, and often forced compromises. Key technological, social, and political developments allow us today to overcome many of these challenges and allow the community to once again become empowered to elect those in authority and hold them rigorously accountable.</span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To seek in discourse and practice </span><b style="box-sizing: border-box;">comprehensive </b><span style="box-sizing: border-box;">unity and unification of the Umma through systematic </span><b style="box-sizing: border-box;">mitigation of inequities and inequalities</b><span style="box-sizing: border-box;">. This means </span><b style="box-sizing: border-box;">solidarity not only on political but also spiritual, social, and economic levels</b><span style="box-sizing: border-box;">, organized by the requirement of the prophetic mission in which all Muslims are equal and preference is given only on the basis of piety and competence. As Abu Bakr al-Siddīq noted in his first sermon, to protect the weak from the strong within the Umma is a defining task of Islamic governance.<span class="easy-footnote-margin-adjust" id="easy-footnote-18-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-17" data-hasqtip="17" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-18-6269" oldtitle="Ibn Hishām (d. 213H), <i>al-Sīra al-Nabawiyya</i>, ed. Muṣṭafā al-Saqā et al., 6 vols. (Maṭbaʿa Muṣṭafā al-Bābī al-Ḥalabī, 1375/1955), 2: 660-1." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">18</span></a></span> </span><span style="box-sizing: border-box;">This quest requires study and development of a multipronged approach. This includes preparing Muslim public opinion at all levels in various regions, recognizing and treating reasons for mutual disconnection and mistrust, addressing grievances through restorative mechanisms, especially those grounded in the shared commitment to Islamic faith and civilization. Divisions based in economic, communal, or sectarian considerations would similarly require addressing the root causes and a tolerant, restorative approach grounded in shared Islamic principles. Nationalism, ethnocentrism, colorism, racism, and all forms of discriminatory ideas and practices that oppose Islamic meritocracy, which reappear in new forms, must be persistently sought out and eradicated. Note that the descriptive, or social scientific, aspect of ummatics, drawing on the kind of observations Ibn Khaldun made, acknowledges that division and disagreement among humans cannot be fully eliminated, as new ones constantly arise out of natural human instincts, and therefore, normative ummatics prompts us to seek to constantly seek mitigation and healing in ways prescripted in Islam rather than utopian perfection.</span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To advance Islamic discourse on </span><b style="box-sizing: border-box;">managing diversity rather than imposing homogeneity</b><span style="box-sizing: border-box;">. This means recognizing and acknowledging inevitable diversity within the Umma, studying its sources and causes, respecting differences that are not threatening and mitigating ones that are, including sectarian, social, class, and race divisions, and minimizing discord. This does not preclude arguing for our deeply held theological, legal, or other opinions passionately within the broad limits of Islam. Sectarian conflict played a significant role in the weakening of Christianity as a social force and rise of secularism in Europe, and poses an equally grave threat to the Muslim world today. With regard to doctrinal differences, Islamic civilization has seen exceptionally successful models of tolerance in certain key domains, such as the Sunni schools’ legal pluralism, and the Shari</span><i style="box-sizing: border-box;">ʿ</i><span style="box-sizing: border-box;">a’s protection of non-Muslim communities. Such intra-Muslim tolerance and coexistence do not require giving up on the pursuit and defense of the truth, but rather putting differences in their right place. This includes not only drawing distinctions between doctrinally valid and invalid difference and politically significant and insignificant difference, but also the recognition that the fundamentals that bind the Umma while smaller in number are stronger in force than the branch differences. The ummatic mandate is that we study the cases of successful intra-Muslim co-existence, make them the common wisdom of Muslims, work to secure their preconditions, and thus bring about their revival.</span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To </span><b style="box-sizing: border-box;">prioritize the weak and oppressed </b><span style="box-sizing: border-box;">among Muslims globally, which is essential to actualizing the prophetic metaphor of the Umma as a body. This requires, as the first step, producing accurate and current knowledge of the plight of our weak (</span><i style="box-sizing: border-box;">mustadʿafin</i><span style="box-sizing: border-box;">) (4:75), and developing proactive and disciplined study of the present and future threats to the Islamic lands and sacred places. Crucial ummatic causes such as Palestine, Kashmir, Eastern Turkistan, Rohingya, to name a few, are unsolved and appear hopeless precisely because they have been secularized, disconnected from the Umma, and parochialized, leading to general neglect or at best sporadic, unsustained attention. All such cases, their root causes and history, and discourse on solutions need to become part of Muslims’ daily news and curriculum everywhere so that we can feel, plan, and respond, as the Prophet ﷺ demanded of the believers.</span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span style="box-sizing: border-box;">To advance discourse on </span><b style="box-sizing: border-box;">confronting key economic, social, ecological, technological challenges</b><span style="box-sizing: border-box;"> that are crucial to the vision of a unified and prosperous Muslim world. Addressing challenges like climate change, responsibly harnessing opportunities such as those presented by the rise of Artificial Intelligence, and showing how Islamic paradigms, such as an interest-free economy, can lead to more equitable outcomes are crucial, not only because they affect Muslims in significant ways and the prosperity of the Muslim world demands so, but also because we cannot fulfill the ummatic mandate of being witnesses unto humankind without leading in these areas. </span></li><li aria-level="1" style="box-sizing: border-box; line-height: inherit; margin-bottom: 0px; margin-left: 21px;"><span style="box-sizing: border-box;">To organize </span><b style="box-sizing: border-box;">ummatic relations with the world at large</b><span style="box-sizing: border-box;">, upholding the ummatic mission of calling to Islam and securing Muslims’ well-being globally while seeking coexistence of civilizations and regions and solving shared material, environmental, and other challenges facing humankind.</span></li></ol><h2 style="box-sizing: border-box; color: var(--um-custom-4); font-family: var(--global-font-2) !important; font-size: 27px; font-weight: 500; line-height: 38px; margin: 30px auto 20px;">4. Conclusion: Starting with <i style="box-sizing: border-box;">Naṣīḥa</i></h2><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Who, one might ask, is supposed to do all this? Do all of these functions not already presuppose a single, powerful agency, like a state? </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">An effective government that represents all Muslims in a responsive and accountable fashion is certainly a necessity to care for the Umma, apart from being an Islamic obligation in itself. Political authority is needed to uphold the rule of Islamic law and defend against aggression. However, while necessary, power is not a sufficient condition for most of these functions, nor is it the point of departure. It is the prophetic way to start by first correcting beliefs and attitudes before proceeding to power. For instance, imagine the caliphate falling into the hands of a tyrannical, neglectful, or self-interested person or group, or one that sells out to foreign powers. Even righteous rulers, like the righteous ulama and spiritual leaders, are tempted to abuse power if not checked and held accountable. Clearly, an alert Umma and robust institutions are both necessary to ensure good governance. The Umma must be prepared to demand its right while also respecting the rights of its leaders, ulama, rulers, as well as of general believers at all levels, as the Prophet ﷺ declared, “Religion is sincerity … toward Allah, His Messenger, His Book, the leaders of Muslims, and their generality.”<span class="easy-footnote-margin-adjust" id="easy-footnote-19-6269" style="box-sizing: border-box;"></span><span class="easy-footnote" style="box-sizing: border-box;"><a aria-describedby="qtip-18" data-hasqtip="18" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-bottom-19-6269" oldtitle=" Muslim 55." style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;" title=""><span style="box-sizing: border-box; font-size: 12px; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">19</span></a></span></span><span style="box-sizing: border-box;"> The primacy of truth and duty inherent in </span><i style="box-sizing: border-box;">naṣīḥa</i><span style="box-sizing: border-box;"> rather than the secular liberal mantra of individual rights, is the proper framework to ground ummatic rights and duties. The Prophet prepared his fledgling Umma for this </span><i style="box-sizing: border-box;">naṣīḥa </i><span style="box-sizing: border-box;">well before the community was given power in Medina. Without falling into the opposite fallacy that we must all become perfectly virtuous before expecting better governance, our middle position calls for creating a purposive and virtuous intellectual and sociopolitical discourse and praxis that can serve simultaneously as foundations for virtuous exercise of power and for holding that power accountable.</span><span style="box-sizing: border-box;"> </span></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Note that ummatics as a discourse is required regardless of the existence of a caliphate, just as fiqh and aqīda as discourses are required both before and after a party of righteous believers comes into existence. </span><b style="box-sizing: border-box;">Indeed, if a global caliphate were to come into existence tomorrow, we would not be any less in need of an ummatic discourse.</b></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">Who, then, must develop ummatic knowledge and do ummatic work? </span><b style="box-sizing: border-box;">The duty falls not to a single person or institution, but all those who have the resources to contribute to this in the Umma. Our responsibility corresponds to our resourcefulness, and given that today nearly endless resources are available to some Muslims whereas most are kept in great misery and poverty, the few who can must meet the challenge.</b></p><p style="box-sizing: border-box; color: var(--um-custom-2); font-family: var(--global-font-2) !important; margin: 0px auto 26px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">We propose ummatics as the concept that encompasses the discourse, the academic discipline(s), and the global Muslim public sphere that systematically address these challenges. The Ummatics Institute aims to be one of what we hope will be many such initiatives that empower ummatic thought and practice.</span></p><div class="easy-footnote-title" style="box-sizing: border-box; margin-left: auto; margin-right: auto;"><h4 style="box-sizing: border-box; color: var(--um-custom-4); font-family: Roboto, sans-serif; font-size: 19px; font-weight: 400; line-height: 29px; margin: 24px 0px 14px;">Notes</h4></div><ol class="easy-footnotes-wrapper" style="box-sizing: border-box; margin-bottom: 26px; margin-left: auto; margin-right: auto; padding: 0px;"><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-1-6269" style="box-sizing: border-box;"></span>These phrases are derived from the Prophetic speech. The root of the term and concept of <i style="box-sizing: border-box; direction: ltr;">siyāsa</i> appears in Bukhārī: “The Israelites were governed by prophets (<i style="box-sizing: border-box; direction: ltr;">tasūsuhum al-anbiyāʾ</i>)” (3455). The relevant concept of <i style="box-sizing: border-box; direction: ltr;">amr al-muslimīn</i> (“general affairs of the Muslims”) is more frequent: “Whoever does not heed the affairs of the Muslims, is not from them” (this report, extracted by Bayhaqi and others, is graded weak but captures the concept in numerous sound reports quite well). Countless other reports affirm its meaning. ʿUmar b. al-Khaṭṭab reports that “The Messenger of Allah would talk late into the night with Abū Bakr about the affairs of Muslims and I would be with them” (graded <i style="box-sizing: border-box; direction: ltr;">ṣaḥīḥ</i> or <i style="box-sizing: border-box; direction: ltr;">ḥasan</i>, Aḥmad 228; Tirmidhī 169; <i style="box-sizing: border-box; direction: ltr;">kāna yasmuru maʿa abī bakr fī amr min amr al-muslimīn</i>). A well-known report, cited at the end of this essay, deems sincerity toward the generality of Muslims as part of the essence of religion (Muslim 55, <i style="box-sizing: border-box; direction: ltr;">al-dīn al-naṣīḥa … li-ʿāmmatihim</i>). Another report has the Messenger of Allah ﷺ supplicating: “Whoever is given charge of any affairs of my umma and is harsh with them, be harsh with him, and whoever given charge of any affairs of my umma and is gentle with them, be gentle with him” (Muslim 1828). The Messenger sternly warned against separating from or making war against the Muslim Umma (Muslim 1848; <i style="box-sizing: border-box; direction: ltr;">man kharaja min al-ṭāʿa … wa-man kharaja ʿalā ummatī</i>), and spoke frequently of what he loved or feared for his Umma, e.g. “I only fear (or what I fear most) for my Umma is leaders (<i style="box-sizing: border-box; direction: ltr;">imams</i>) who will mislead it … and a part of my Umma will persist upon the truth unharmed by those who abandon them until the coming of God’s command” (Tirmidhī 2229; <i style="box-sizing: border-box; direction: ltr;">innamā akhāfu ʿalā ummatī … lā tazālu ṭāʾifat min ummatī</i>).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-1-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-2-6269" style="box-sizing: border-box;"></span> <span style="box-sizing: border-box;">The term </span><i style="box-sizing: border-box;">ummatic </i><span style="box-sizing: border-box;">has been in occasional use by Muslims writing in the English language to refer to roughly the same concept, although I have not come across any sustained theorization of the term like the one attempted here. See, for instance, Ataullah Siddiqui, “Ismail Raji al-Faruqi: From ʿUrubah to Ummatic Concerns,” </span><i style="box-sizing: border-box;">American Journal of Islamic Social Sciences</i><span style="box-sizing: border-box;"> 16, no.3 (1999): 1-26; and Masudul Alam Choudhury, </span><i style="box-sizing: border-box;">The Islamic World-System: A Study in Polity-Market Interaction</i><span style="box-sizing: border-box;"> (London: Routledge, 2005); neither author develops the concept beyond its employment in adjectival form.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-2-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-3-6269" style="box-sizing: border-box;"></span><span style="box-sizing: border-box;">While ‘politics’ can be understood broadly as the management of the affairs of any community, there is a deeper normative texture to the concept. For Aristotle, the polis was distinguished from other ancient Greek cities ruled by monarchs or oligarchs by its democratic structure, which gave rise to the higher calling of virtuous public life (beyond the private life of the </span><i style="box-sizing: border-box;">oikos</i><span style="box-sizing: border-box;">, the household) and established the higher status of political community. Modern politics, by contrast, is more often than not something of a ruthless instrumental rationality tied to the material interests of the secular nation-state.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-3-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-4-6269" style="box-sizing: border-box;"></span>This definition is formulated by al-Māwardī but repeated in different idioms by nearly all major classical writers on the subject. Al-Māwardī writes: “Allah Most Exalted has delegated a leader to the Umma who stands in as a successor to prophethood, and authorized him to manage the affairs of the Umma” (<i style="box-sizing: border-box;">al-Aḥkām al-Sulṭāniyya, </i>ed. Aḥmad Jād (Cairo: Dār al-Ḥadīth, 1427/2006), 13). A few paragraphs later he elaborates: “Imamate is prescribed to succeed prophethood as a means of protecting the dīn and managing the affairs of this world. Establishing someone who will discharge its duties for the Umma is an obligation by consensus, notwithstanding the disagreement of [the Kharijite] al-Aṣamm. There remains disagreement on whether the caliphate is an obligation by virtue of revelation or reason” (15). For more detail, see my article “Who Wants the Caliphate?”, <i style="box-sizing: border-box;">Yaqeen Institute</i>, 2019, <a href="https://yaqeeninstitute.org/read/paper/who-wants-the-caliphate" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://yaqeeninstitute.org/read/paper/who-wants-the-caliphate</a>; and for a detailed <span style="box-sizing: border-box;">discussion of al-Māwardī’s contribution in its historical and intellectual context, see Ovamir Anjum, </span><i style="box-sizing: border-box;">Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment </i><span style="box-sizing: border-box;">(Cambridge, UK: Cambridge University Press, 2012). 117-121.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-4-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-5-6269" style="box-sizing: border-box;"></span><p style="box-sizing: border-box; color: var(--um-custom-2); margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><span style="box-sizing: border-box;">An extensive discussion of the meanings of the word Umma is found in: Isḥāq b. ʿAbdallāh al-Saʿdī, </span><i style="box-sizing: border-box;">Dirāsāt fī Tamayyuz al-Umma al-Islāmiyya wa-Mawqif al-Mustashriqīn minhu</i><span style="box-sizing: border-box;"> (Doha, Qatar: Wizārat al-Awqāf wal-l-Shuʿūn al-Islāmiyya, 1434/2013), 61-107; the conclusion is summarized at 104.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-5-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></p></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-6-6269" style="box-sizing: border-box;"></span><span style="box-sizing: border-box;">For the Sunnis, the terms </span><i style="box-sizing: border-box;">khalīfa </i><span style="box-sizing: border-box;">(or caliph, the office being </span><i style="box-sizing: border-box;">khilāfa </i><span style="box-sizing: border-box;">or caliphate) and </span><i style="box-sizing: border-box;">imām </i><span style="box-sizing: border-box;">(who holds the office of </span><i style="box-sizing: border-box;">imāma </i><span style="box-sizing: border-box;">or imamate) refer to the same office, whereas for the Shīʿa, the proper term is imām, and the office has far greater theological significance.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-6-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-7-6269" style="box-sizing: border-box;"></span>On the failure of the nation-state model in the Muslim world today, see Joseph Kaminski, “Irredeemable Failure: The Nation-State as a Nullifier of Ummatic Unity”, <i style="box-sizing: border-box;">Ummatics</i>, Dec 14, 2022, <a href="https://ummatics.org/papers/irredeemable-failure-the-modern-nation-state-as-a-nullifier-of-ummatic-unity/" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://ummatics.org/papers/irredeemable-failure-the-modern-nation-state-as-a-nullifier-of-ummatic-unity/</a>; on the cooptation of certain clerics in the wake of the Arab Spring, see Usaama al-Azami, <i style="box-sizing: border-box;">Islam and the Arab Revolutions: The Ulama Between Democracy and Autocracy</i> (London: C. Hurst & Co., 2021; and New York: Oxford University Press, 2022). Scholarly literature is replete with accounts of repression of Muslim scholars and reformers under despotic Muslim-majority states. For one accessible account, see Iyad El-Baghdadi and Ahmed Gatnash, <i style="box-sizing: border-box;">The Middle East Crisis Factory: Tyranny, Resilience and Resistance </i>(London: C. Hurst & Co., 2021). For a recent anthropological account, see Pascal Menoret, <i style="box-sizing: border-box;">Graveyard of Clerics: Everyday Activism in Saudi Arabia </i>(Stanford: Stanford University Press, 2020). For a slightly dated but still insightful account of the Arab states’ violence against their populations driven by their weak legitimacy, see Nazih N. Ayubi, <i style="box-sizing: border-box;">Over-Stating the Arab State: Politics and Society in the Middle East </i>(London: I. B. Tauris, 1995).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-7-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-8-6269" style="box-sizing: border-box;"></span><p style="box-sizing: border-box; color: var(--um-custom-2); margin-bottom: 26px; margin-top: 0px; overflow-wrap: break-word;"><i style="box-sizing: border-box;">Ummat</i><i style="box-sizing: border-box;">an</i><i style="box-sizing: border-box;"> wasat</i><i style="box-sizing: border-box;">an</i> <span style="box-sizing: border-box;">refers to the middle (justly balanced) or the best (choicest) community. Both these meanings are repeated in classical exegeses. ʿAllāma Tāhir Ibn ʿĀshūr (d. 1393H) in his </span><i style="box-sizing: border-box;">al-Taḥrīr wa-l-Tanwīr</i><span style="box-sizing: border-box;"> (under verse 2:143) summarizes earlier exegeses and endorses both these meanings, adding, “The verse is a tribute to the Muslims for Allah reserved the honor for them of being the choicest (</span><i style="box-sizing: border-box;">wasaṭ</i><span style="box-sizing: border-box;">) by equipping them with the means to explain and understand the divine law by protecting their minds from becoming accustomed to misguidance, unlike other nations; Fakhr al-Dīn (al-Rāzī) said, ‘The meaning could be that they are balanced in religion between the excessive and the neglectful, the extremist and the lax …’”<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-8-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></p></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-9-6269" style="box-sizing: border-box;"></span><span style="box-sizing: border-box;">A literal translation of the phrase </span><i style="box-sizing: border-box;">shuhadāʾ ʿala al-nās </i><span style="box-sizing: border-box;">may be “witnesses against humankind,” but “witnesses to,” as in “callers and teachers,” better suits the idiomatic meaning. The most apt explanation for the phrase is given in the classical exegesis of Naṣr b. Muḥammad al-Samarqandī (d. 373H) in his </span><i style="box-sizing: border-box;">tafsīr </i><span style="box-sizing: border-box;">known as </span><i style="box-sizing: border-box;">Baḥr al-ʿUlūm</i><span style="box-sizing: border-box;"> as: “</span><i style="box-sizing: border-box;">shahāda </i><span style="box-sizing: border-box;">means clarifying evidence, for it clarifies the right of a plaintiff in court, so it means that you all [the Umma of Muḥammad (s)] clarify [and thereby confirm and establish the right of God] to all who come after [the Qur’anic revelation], just as the Prophet upon him be peace clarifies the same to you all.” This explanation is cited and further elaborated in Jamāl al-Dīn al-Qāsimī (d. 1332/1914), </span><i style="box-sizing: border-box;">Maḥāsin al-Taʾwīl</i><span style="box-sizing: border-box;">, under verse 2:143 (</span><a href="https://furqan.co/mahasin-altaweel/2/143" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/mahasin-altaweel/2/143</a><span style="box-sizing: border-box;">).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-9-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-10-6269" style="box-sizing: border-box;"></span><span style="box-sizing: border-box;">I have retained the archaism “ye” to stress that the address is to the plural Umma, to “you all”. As for the meaning of the phrase </span><i style="box-sizing: border-box;">khayra umma</i><span style="box-sizing: border-box;">, after listing a variety of overlapping views, Abū Jaʿfar al-Tabarī (d. 310H) declares that the best view is that of al-Ḥasan al-Baṣrī (d. 110H), who said, “We are the last of the [chosen nations] and noblest before God,” because, al-Tabarī notes, it accords with the the following sound Prophetic hadith, “You come after seventy nations, you being the noblest and best of them with God.” (Musnad Aḥmad and elsewhere, declared ṣaḥīḥ or ḥasan by various authorities; </span><a href="https://furqan.co/tabari/3/110" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/tabari/3/110</a><span style="box-sizing: border-box;">). Al-Qurṭubī (d. 671H) reports Ibn ʿAbbās as saying that the “best community” refers to those who migrated from Mecca to Medina and witnessed the battles of Badr and al-Ḥudaybiyya, accompanied by ʿUmar b. al-Khaṭṭāb’s statement that “Whoever does what they did will be like them [in praise and reward]” (see under 3:110, </span><a href="https://furqan.co/qurtubi/3/110" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/qurtubi/3/110</a><span style="box-sizing: border-box;">). Ibn Kathīr (d. 773H) in his </span><i style="box-sizing: border-box;">tafsīr </i><span style="box-sizing: border-box;">states, “The correct view is that the verse refers to the entire Umma, each generation according to [its merit].” All of the above agree that the meaning of “the best” is that the Umma is the best not only in itself but for the entire humankind, that is, of greatest benefit to them, and that the praise and honor applies to those who command what is right, namely, as given in God’s final revelation, and forbid what is wrong (see under verse 3:110; </span><a href="https://furqan.co/ibn-katheer/3/110" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/ibn-katheer/3/110</a><span style="box-sizing: border-box;">).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-10-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-11-6269" style="box-sizing: border-box;"></span><span style="box-sizing: border-box;">Abū Jaʿfar al-Tabarī (d. 310H) lists three overlapping meanings for “the rope of Allah,”: first, the unified community of the believers (</span><i style="box-sizing: border-box;">jamāʿa</i><span style="box-sizing: border-box;">), second, the doctrine of pure monotheism (</span><i style="box-sizing: border-box;">tawḥīd</i><span style="box-sizing: border-box;">), and third, the Qurʾan and the Qur</span><i style="box-sizing: border-box;">ʾ</i><span style="box-sizing: border-box;">anic covenant between Allah and the believers (see under verse 3:103; </span><a href="https://furqan.co/tabari/3/103" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/tabari/3/103</a><span style="box-sizing: border-box;">). Al-Qurṭubī endorses the first meaning, that of the unified community (</span><a href="https://furqan.co/qurtubi/3/103" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/qurtubi/3/103</a><span style="box-sizing: border-box;">), whereas Ibn Kathīr and al-Nasafī (d. 710H) endorse the last view, that its primary meaning is the Qur</span><i style="box-sizing: border-box;">ʾ</i><span style="box-sizing: border-box;">an (</span><a href="https://furqan.co/ibn-katheer/3/103" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/ibn-katheer/3/103</a><span style="box-sizing: border-box;">). Ibn ʿĀshūr affirms the meaning of “the entire, unified Umma” as being the rope of God in a way that brings all of the three meanings together in the fertile metaphor of the rope: “The purpose is to command adherence to the entire Umma, which necessarily includes the command to each individual to hold on to this religion” (see under 3:103; </span><a href="https://furqan.co/ibn-aashoor/3/103" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/ibn-aashoor/3/103</a><span style="box-sizing: border-box;">).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-11-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></span></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-12-6269" style="box-sizing: border-box;"></span>All exegetes agree that the reference in this verse is to the People of the Book (see under 3:105, <a href="https://furqan.co/tabari/3/105" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/tabari/3/105</a>).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-12-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-13-6269" style="box-sizing: border-box;"></span>All classical exegetes affirm the meaning that all believers in the Two Testimonies of faith are like brothers and sisters, even though in divine law biological kinship has specific rulings, “And those connected by womb [that is, biological kins] have a priority in God’s Book” (8:75; 33:6); but short of these norms of inheritance, marriage, and so on, in terms of affection and support, kinship in religion may be stronger. Al-Qurṭubī reports a Muslim quip, “Brotherhood in religion is stronger than that in blood, for difference in religion severs the blood relationship [as in the rules of inheritance], but difference in lineage does not sever brotherhood in religion” (see under 49:10; <a href="https://furqan.co/qurtubi/49/10" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/qurtubi/49/10</a>). Ibn ʿĀshūr notes that this reference to the relationship of faith as siblinghood is a persistent reference throughout the Qur<i style="box-sizing: border-box;">ʾ</i>an and in the Sunna, e.g. verse 59:10.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-13-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-14-6269" style="box-sizing: border-box;"></span>Fakhr al-Dīn al-Rāzī summarizes the meanings of this verse, 8:73, and the one before it, succinctly: The verse 8:72 address three groups, the first are the Meccan immigrants and their Medinan hosts and supporters, who are each other’s full allies; a second group comprises believers who failed to obey the command of migration to Medina (either willingly or unwillingly), these are recognized as believers but without the benefit of <i style="box-sizing: border-box;">walāya</i> (alliance); yet, if they seek aid in religion, the believers must aid them but their aid is contingent on the believers’ treaties, which cannot be violated. Finally, all alliance with the unbelievers must be severed. The following verse, 8:73, declares that the unbelievers are each other’s allies, and if the believers do not also do so, there will follow great corruption and persecution (<a href="https://furqan.co/alrazi/8/73" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/alrazi/8/73</a>). Notably, the danger here is not only political, but to the integrity and flourishing of faith altogether. As to the precise meaning of <i style="box-sizing: border-box;">walāya</i>, al-Tabarī, al-Qurṭubī, Ibn Kathīr, and other traditional exegetes report two meanings of <i style="box-sizing: border-box;">walāya</i> (alliance), the obvious and, to al-Tabarī, the only correct one, is that the alliance here means <i style="box-sizing: border-box;">tanāṣur</i>, that is, mutual military and political protection and aid. The second meaning, which can be attested in other verses but only indirectly implied here, refers to separation of social relations such as inheritance and marriage between believers and non-believers (<a href="https://furqan.co/tabari/8/73" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/tabari/8/73</a>). Ibn ʿĀshūr adds that “The objective is the creation of Islamic unity, which can only be perfected if its members are united like one and avoid anything that violates it” (<a href="https://furqan.co/ibn-aashoor/8/73" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">https://furqan.co/ibn-aashoor/8/73</a>).<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-14-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-15-6269" style="box-sizing: border-box;"></span>Classical exegetes, in fact, invoke this verse, among others, as the proof of the divine protection (<i style="box-sizing: border-box;">ʿisma</i>) of the Umma’s consensus (<i style="box-sizing: border-box;">ijmāʿ</i>), for God has appointed the Umma as a whole as His witness, which guarantees the probity of the <i style="box-sizing: border-box;">Umma </i>as a whole in all that it unanimously conveys on behalf of God. See, for instance, the explanation of 2:143 by al-Ṭabarī, al-Qurṭubi, al-Rāzī, al-Nasafī, and Ibn Kathīr, all cited earlier.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-15-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-16-6269" style="box-sizing: border-box;"></span>Agreed upon: Bukhārī 6011, Muslim 2586.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-16-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-17-6269" style="box-sizing: border-box;"></span>Consult my article “<a href="https://ummatics.org/society-and-civilization/who-wants-the-caliphate/" style="background-color: transparent; box-sizing: border-box; pointer-events: auto; text-decoration-line: none;">Who Wants the Caliphate?</a>” for an enumeration of the four (or, if we count the short-lived constitutional Ottoman Empire, five) phases through which the historical caliphate passed.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-17-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 10px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-18-6269" style="box-sizing: border-box;"></span>Ibn Hishām (d. 213H), <i style="box-sizing: border-box;">al-Sīra al-Nabawiyya</i>, ed. Muṣṭafā al-Saqā et al., 6 vols. (Maṭbaʿa Muṣṭafā al-Bābī al-Ḥalabī, 1375/1955), 2: 660-1.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-18-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li><li class="easy-footnote-single" style="box-sizing: border-box; line-height: inherit; margin-bottom: 0px; margin-left: 21px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-19-6269" style="box-sizing: border-box;"></span> Muslim 55.<a class="easy-footnote-to-top" href="https://ummatics.org/papers/what-is-ummatics/#easy-footnote-19-6269" style="background-color: transparent; box-sizing: border-box; display: inline-block; margin-left: 10px; pointer-events: auto; text-decoration-line: none;"></a></li></ol></div></div><div class="tdb-author-box td_block_wrap tdb_single_author_box tdi_84 tdb-content-vert-top td-pb-border-top td_block_template_1" data-td-block-uid="tdi_84" style="background-color: white; border: 1px solid rgb(238, 238, 238); box-sizing: border-box; clear: both; font-family: Verdana, BlinkMacSystemFont, -apple-system, "Segoe UI", Roboto, Oxygen, Ubuntu, Cantarell, "Open Sans", "Helvetica Neue", sans-serif; font-size: 14px; margin-bottom: 0px; padding: 30px 25px; position: relative;"><div class="tdb-block-inner td-fix-index" style="box-sizing: border-box; transform: translateZ(0px);"><div class="separator" style="clear: both; text-align: center;"><a href="https://ummatics.org/wp-content/uploads/2022/10/Untitled-design-9.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="800" height="200" src="https://ummatics.org/wp-content/uploads/2022/10/Untitled-design-9.png" width="200" /></a></div><br /><a class="tdb-author-photo molongui-disabled-link" style="background-color: transparent; border-bottom: none; box-sizing: border-box; color: inherit; cursor: inherit; display: table-cell; pointer-events: auto; transform: translateZ(0px); vertical-align: top; width: 96px;" title="Ovamir Anjum"><img alt="Ovamir Anjum" class="avatar avatar-500 photo td-animation-stack-type0-2" decoding="async" height="500" loading="lazy" src="https://ummatics.org/wp-content/uploads/2022/10/Untitled-design-9.png" srcset="https://ummatics.org/wp-content/uploads/2022/10/Untitled-design-9.png 2x" style="border-radius: 100%; border: 0px; box-sizing: border-box; display: block; height: auto; max-width: 100%; opacity: 0; transition: opacity 0.3s cubic-bezier(0.39, 0.76, 0.51, 0.56) 0s;" width="500" /></a><div class="tdb-author-info" style="box-sizing: border-box; display: table-cell; padding-bottom: 0px; padding-left: 21px; vertical-align: top; width: auto;"><a class="tdb-author-name molongui-disabled-link" style="background-color: transparent; border-bottom: none; box-sizing: border-box; color: var(--um-custom-2); cursor: inherit; display: block; font-family: Poppins; font-size: 22px; font-weight: 600; letter-spacing: 0.8px; line-height: 21px; margin: 0px 0px 17px; text-transform: uppercase;">OVAMIR ANJUM</a><div class="tdb-author-descr" style="box-sizing: border-box; color: var(--um-custom-2); font-family: Lora; line-height: 1.6; margin: 0px 0px 7px;">Ovamir Anjum is Chief Research Officer at the Ummatics Institute. He is the author of the article “<a href="https://yaqeeninstitute.org/ovamiranjum/who-wants-the-caliphate" style="background-color: transparent; box-sizing: border-box; color: #d44600; text-decoration-line: none;">Who Wants the Caliphate?</a>” published in 2019 at Yaqeen Institute which serves as the provocation for this project. He is professor and endowed chair of Islamic studies in the department of Philosophy and Religious Studies at the University of Toledo, co-editor of the American Journal of Islam and Society (previously known as the American Journal of Islamic Social Sciences), and recently appointed editor-in-chief for the review board the Yaqeen Institute. His areas of research include Islamic history, theology, political thought, and history broadly. His publications include <i style="box-sizing: border-box;">Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment </i>(Cambridge University Press, 2012), and <i style="box-sizing: border-box;">Ranks of Divine Seekers: Translation of Ibn al-Qayyim’s </i>Madarij al-Salikin(Brill, 2020), first two of four volumes. His selected publications can be accessed at <a href="https://utoledo.academia.edu/OvamirAnjum" style="background-color: transparent; box-sizing: border-box; color: #d44600; text-decoration-line: none;">https://utoledo.academia.edu/OvamirAnjum</a></div></div></div></div><p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><div style="text-align: left;"><span><b>Source: </b><a href="https://ummatics.org/papers/what-is-ummatics/">https://ummatics.org/papers/what-is-ummatics/</a></span></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com1tag:blogger.com,1999:blog-19500355.post-90432161489213124232022-12-30T18:47:00.004+00:002022-12-30T18:53:06.132+00:00Authenticity of the hadith on obeying leaders with hearts of devils?<div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><br /></div></div><p></p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: "Source Sans Pro", Arial, sans-serif; font-size: 38.25px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Question</u></span><span class="ez-toc-section-end" style="border: 0px; color: #666666; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Many people quote this narration, which is found in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> Muslim, upon the authority of Ḥudhayfah that he said the Prophet peace be upon him said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey</em>.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Is this correct? Many use it as evidence to justify passive acceptance before the present rulers.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: "Source Sans Pro", Arial, sans-serif; font-size: 38.25px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span class="ez-toc-section" id="Answer" style="border: 0px; color: #666666; font: inherit; margin: 0px; padding: 0px; scroll-margin-top: 30px; vertical-align: baseline;"></span><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Answer</u></span><span class="ez-toc-section-end" style="border: 0px; color: #666666; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The narration is not <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> (authentic beyond reasonable doubt). The channel is broken and it is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em>. Utilising inauthentic traditions to justify acquiescence to the status quo of unjust, corrupt tyrannical rulers is not acceptable. It is not from the tradition of Islam, nor is it acceptable to repeat this as a justification or a prop to political authorities who are not founded upon the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Deen</em> of Islam, nor do they rule by it. In fact, many <a href="https://www.renascencefoundation.com/allegiance/" style="border: 0px; color: #8a77b5; font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">openly ally</a> with the enemies of Islam.</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In general, as we have <a href="https://www.renascencefoundation.com/medicine-men/" style="border: 0px; color: #8a77b5; font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">previously detailed</a>, by its very nature, the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal ḥadith</em> is considered <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> (weak) unless supported through other alternate or attesting lines of reporting. The point is well known among the scholarly authorities; indeed, Imām Muslim outlines this lucidly in the introduction to his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ </em>[Vol. 1, ch. 6, p. 31]:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">‘Thus, they permit themselves to narrate <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith’s</em> from one another in this way (with) <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Irsāl</em> (looseness) without having heard them directly. <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">All authoritative scholars agree, as I do, that</u> <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em> report is not valid as evidence</u>. Because of all this I find myself in need of ascertaining that each narrator heard the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> from the one he quotes.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">A lengthier explanation is outlined by Ibn Ḥazm in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Nubdtha al-Kāfiyah fi-Uṣul al-Ahkām al-Deen</em> – ‘The Sufficient Summary on the Rules Derived from the Sources of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Deen,’ </em>[p. 34]:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Consequently, this is how we affirm that every <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>which only reaches us as <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em> or that it is narrated by the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">majhul, </em>whose veracity is not known by the people of knowledge or whose matter of being <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">majruḥ </em>(discredited) is agreed upon, (or) upon the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">jarḥ</em> (discreditation) or <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">th</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ābit</em> (resoluteness), it is a report which is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">b</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āṭil</em> (invalid, rejected) that the Messenger of Allah peace and blessings be upon him never said and there is no ruling with that. (This is) because it is impossible that the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sharī’ah </em>be established with truth except by way of Allah the Almighty guaranteeing to preserve the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">dhikr</em> (Qur’an and <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunnah</em>) which He has sent-down, revealed unto His Prophet peace and blessings be upon him, and He the Almighty has made all the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Deen </em>evident to us.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: "Source Sans Pro", Arial, sans-serif; font-size: 38.25px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span class="ez-toc-section" id="Analysis" style="border: 0px; color: #666666; font: inherit; margin: 0px; padding: 0px; scroll-margin-top: 30px; vertical-align: baseline;"></span><span style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Analysis</u></span><span class="ez-toc-section-end" style="border: 0px; color: #666666; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The full narrative is found in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> Muslim, in the book of government:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وحدثني محمد بن سهل بن عسكر التميمي حدثنا يحيى بن حسان ح وحدثنا عبد الله بن عبد الرحمن الدارمي أخبرنا يحيى وهو ابن حسان حدثنا معاوية يعني ابن سلام حدثنا زيد بن سلام عن أبي سلام قال قال حذيفة بن اليمان قلت يا رسول الله إنا كنا بشر فجاء الله بخير فنحن فيه فهل من وراء هذا الخير شر قال نعم قلت هل وراء ذلك الشر خير قال نعم قلت فهل وراء ذلك الخير شر قال نعم قلت كيف قال يكون بعدي أئمة لا يهتدون بهداى ولا يستنون بسنتي وسيقوم فيهم رجال قلوبهم قلوب الشياطين في جثمان إنس قال قلت كيف أصنع يا رسول الله إن أدركت ذلك قال تسمع وتطيع للأمير وإن ضرب ظهرك وأخذ مالك فاسمع وأطع</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muḥammad ibn Sahl ibn ‘Askar al-Taymi narrated to us Yaḥya ibn Ḥassān narrated to us <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥawala</em>, Abdullah ibn Abdar-Raḥman al-Dārimi narrated to us Yaḥya, he is Ibn Ḥassān reported to us Mu’āwiya, that is to say Ibn Salām narrated to us Zayd ibn Salām narrated to us from Abu Salām he said, Ḥudhayfah ibn al-Yamān said: Messenger of Allah, no doubt, we had an evil time and Allah brought us a good time through which we are now living. Will there be a bad time after this good time? He (the Prophet) said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes</em>. I said: Will there be a good time after this bad time? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes</em>. I said: Will there be a bad time after good time? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes</em>. I said: How? Whereupon he said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">There will be leaders who will not be led by my guidance and who will not adopt my ways. There will be among them men who will have the hearts of devils in the bodies of human beings</em>. I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey</em>.</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Similar is also recorded in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Sunan al-Kubra</em> by al-Bayhaqy [Vol. 8, no. 16617, pp. 271/272]. The <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> though is not <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> because there is a break in the line of reporting between Abu Salām and Ḥudhayfah ibn al-Yamān, may Allah be pleased with him. Abu Salām’s name is Mamṭur al-Aswad al-Ḥabashi al-‘Araj al-Dimishqi. He was a narrator from Shām (Syria). He is not regarded by the authorities as being <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> (weak) or <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">matruk </em>(discarded), but he is known to have a lot of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">irsāl</em>. In <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Ilzāmāt wa-l’Tatabbu’ </em>[no. 53, pp. 181/182] – ‘The Book of Suggested Additions and Revisions,’ Imām al-Dāraquṭni [d. 385AH/995CE] explains this point and the problem with this narration:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;">وأخرج مسلم حديث معاوية بن سلام عن زيد عن أبي سلام قال قال حذيفة كنا بشر فجاءنا الله بخير. وهذا عندي مرسل أبو سلام لم يسمع من حذيفة ولا من نظرائه الذين نزلوا العراق لأن حذيفة توفي بعد قتل عثمان رضي الله عنه بليال وقد قال فيه قال حذيفة فهذا يدل على إرسال</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muslim narrated the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> of Mu’āwiya ibn Salām from Zayd from Abu Salām, he said, ‘Ḥudhayfah said: We had an evil time and Allah brought us a good time.’ This, I have as being <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em>, (as) Abu Salām did not hear (traditions) from Ḥudhayfah, nor from his contemporaries who had settled in Iraq. (This is) because Ḥudhayfah died a night after the killing of Uthmān may Allah be pleased with him. Indeed, he (Abu Salām) says in it (the channel) ‘Ḥudhayfah said,’ this being the indication that it is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">irsāl.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In <a href="https://archive.org/details/Mohammad_Al-Massari_2" style="border: 0px; color: #8a77b5; font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;" target="_blank"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Ṭ</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’ah Ulil-‘Amr: Ḥududihā wa Qayudihā</em><span class="hu-external" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></a> [p. 313] – ‘Obedience to those in authority, its limits and boundaries,’ Professor Muḥammad ibn Abdullah al-Mas’ari comments that that Abu Abu Salām is generally accepted as being <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">thiqa</em> (trustworthy) as a narrator, but he does have a great deal of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">irsāl</em> that has reported from the narrators of Shām (Syria). He heard from some of the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> narrators in which he narrated from and mixing this up, reporting from some of them by way of meaning. These points are well known. It is established among the scholarly authorities that Abu Salām did not narrate from Ḥudhayfah, may Allah be pleased with him. Ḥudhayfah is clearly absent from the list of people who Abu Salām is known to have narrated from, that much is evident from the assessment that al-Mizzi records in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tahzeeb al-Kamāl fi’ Asmā’ al-Rijāl</em> [Vol. 28, pp. 184/186, no. 6057]. However, it is also well known that he has a great deal of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">irsāl</em> particularly from the Companions such as Thawbān, Abu Dharr and Ḥudhayfah, may Allah be pleased with them, a matter confirmed by al-Ḥāfiz in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tahzeeb</em> [Vol. 10, p. 262, no. 516, also in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Taqreeb</em> p. 646, no. 6879], and by al-Dhahabi in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Siyar ‘Alām al-Nubulā’</em> [Vol. 4, p. 517, no. 639]. Ibn Sa’d records in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Ṭabaq</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āt</em> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> al-Kubra, </em>[Vol. 6, p. 15], that Ḥudhayfah lived in Kufa and Madā’in (Iraq), passing away in the latter in 36 AH [656 CE].</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Ṭ</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’ah Ulil’Amr: Ḥududihā wa Qayudihā</em> [pp. 31/32] Professor Muḥammad ibn Abdullah al-Mas’ari comments as follows:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">But this <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">bāṭil</em>, it is not <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> and there is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">inqi</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ṭ</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’</em> (a break in the channel) between Abu Salām Mamṭur al-‘Araj and Ḥudhayfah ibn al-Yamān may Allah be pleased with him. With regards to the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">matn</em> (reported textual wording), it is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munkar</em> as it is contradiction to the text of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> that are authentically established, such as what al-Bukhāri and others have recorded…the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ naṣṣ </em>(authentic textual evidence) is outlined in the following <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muḥammad ibn al-Muthanna narrated to us al-Waleed ibn Muslim narrated to us Ibn Jābir narrated to us Busr ibn ‘Ubaydallah al-Ḥaḍrami narrated to me that he heard Abu Idris al-Khawlāni who heard Ḥudhayfah ibn al-Yamān saying: The people used to ask the Messenger of Allah about the good but I used to ask him about the evil lest I should be overtaken by them. So I said: O Messenger of Allah, we were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good, will there be any evil after this good? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes</em>. I said: Will there be any good after that evil? He replied: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes</em>, <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">but it will be tainted (not pure). </em>I asked – What will be its taint? He replied: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others. </em>I asked: Will there be any evil after that good? He replied: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Yes, (there will be) some people calling at the gates of the (hell) fire, and whoever will respond to their call, will be thrown by them into the fire.</em> I said: O Messenger of Allah, will you describe them to us? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">They will be from our own people and will speak our language</em>. I said: What do you order me to do if such a state should take place in my life? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Stick to the group of Muslims and their Im</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">m</em>. I said: If there is neither a group of Muslims nor an Imām? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Nowhere in the authentic narrations is the wording: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">even if your back is flogged and your wealth is snatched, you should listen and obey</em>’ to be found. Besides, is it genuinely conceivable that the Prophet, peace and blessings be upon him, would order obedience to those he has already a sentence earlier described as having the hearts of devils? That does not fit with the corpus of evidence from the revelation that has reached us. In fact, in other <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ ḥadith</em> this acquiescence to political tyranny is not found. Rather, the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">opposite</em> is required, as Ḥudhayfah ibn al-Yamān, may Allah be pleased with him has narrated, which is recorded in the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> of Imām Aḥmad [Vol. 5, no. 23308]:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا عبد الله حدثني أبي ثنا إسماعيل عن يونس عن حميد بن هلال أو عن غيره عن ربعي بن حراش عن حذيفة عن النبي صلى الله عليه وسلم قال إنها ستكون أمراء يكذبون ويظلمون فمن صدقهم بكذبهم وأعانهم على ظلمهم فليس منا ولست منهم ولا يرد على الحوض ومن لم يصدقهم بكذبهم ولم يعنهم على ظلمهم فهو مني وأنا منه وسيرد علي الحوض</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">تعليق شعيب الأرنؤوط إسناده صحيح على شرط الشيخين</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abdullah narrated to us my father narrated to me Ismā’il narrated to us from Ḥumayd ibn Hilāl or from other than him, from Rabi’ ibn Ḥirāsh from Ḥudhayfah from the Prophet, peace and blessings be upon him, he said:<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> There will be Umarā’ (rulers) who are liars and oppressors, whoever believes their lies and supports them in their oppression is not from us and I am not from them, and they will not partake (with me) to the </em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ḥaw</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍ</em> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(cistern). </em></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Shu’ayb al-Arnā’uṭ comments: Its <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> upon the conditions of the two-Shaykhs [sic. Bukhāri and Muslim]</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Also, as cited by al-Bukhāri in his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em>:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا محمد بن كثير أخبرنا سفيان عن الأعمش عن زيد بن وهب عن ابن مسعود عن النبي صلى الله عليه وسلم قال ستكون أثرة وأمور تنكرونها قالوا يا رسول الله فما تأمرنا قال تؤدون الحق الذي عليكم، وتسألون الله الذي لكم</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muḥammad ibn Kathir narrated to us Sufyān reported to us from al-‘Amash from Zayd ibn Wahb from Ibn Mas’ud, from the Prophet peace and blessings be upon him, he said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Soon others will be preferred to you, and there will be things which you will not like.</em> They (the Companions) replied: O Messenger of Allah, what do you order us to do (in this case)? He said: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(I order you) to give the rights that are incumbent upon you and to ask your rights from Allah.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Some have tried to argue that there is an additional reporting line for the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> that is recorded in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mu’jam al-Awsaṭ</em> by al-Ṭabarāni [Vol. 2, no. 2893, pp. 164/165]:</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا إبراهيم بن هاشم البغوي قال حدثنا محمد بن عباد المكي قال حدثنا أبو سعيد مولى بني هاشم عن عمر بن راشد اليمامي عن يحيى بن أبي كثير عن زيد بن سلام عن أبيه عن جده عن حذيفة قال قال رسول الله صلى الله عليه وسلم</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Ibrāhim ibn Hishām al-Baghawi narrated to us he said Muḥammad ibn ‘Abbād al-Makki narrated to us he said Abu Sa’eed, <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawla</em> Bani Hāshim narrated to us from Umar ibn Rāshid al-Yamāmi from Yaḥya ibn Abi Kathir from Zayd ibn Salām from his father from his grandfather from Ḥudhayfah, he said the Messenger of Allah peace and blessings be upon him said.</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Strictly speaking this doesn’t bolster or attest to the validity of the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> as it still is narrated via Zayd ibn Salām narrating from his father, Abu Salām from Ḥudhayfah ibn al-Yamān, may Allah be pleased with him. Moreover, the additional problem contained in the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> is that the grandfather is mentioned (Abu Salām’s father), unlike in the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> of Muslim and Bayhaqy and his veracity and status is unknown.</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Those seeking to utilise this tradition, often weaponised, tend to do so from a place of sycophancy. Although they may claim to be the ‘vanguard of knowledge,’ the ‘saved sect’, with all others they declare as being misguided, even damned to hell, their understanding is naïve, fleeting, and at best superficial. Within the text of the Qur’ān obedience to those in authority is not couched in open-ended unequivocal terms. As the verse at 4: 59 reads, that is reserved <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">only</em> for Allah and His Messenger, peace and blessings be upon him. Those wielding political authority must conform in obedience to what the revelation prescribes. It is a well-established dictum from the precepts of the Islamic texts that there is no obedience to the creation if that entails disobedience to the Creator. If one witnesses a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munkar</em> (evil), the command is established to change it, depending upon capability, not to acquiesce let alone actively justify it.</p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: left; vertical-align: baseline;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyGOB7-rtEQzKuusOYvn-nDHDkQP8S2c1CJPnJyHEkI5liw3PlDH3_TNWqu1Ao6-caWM6_0okLqhbX3Ml98SQVjdq1EnhfJ8A7rgL0yiKCEeVod5UiJ9m5i3HdZVAeTc2Z_IhlS9XRekRV-9wmQ5RKTHgL34HvZ7W_qGPBXRCqaeV0mwqE_A/s2909/2909.jpeg" imageanchor="1" style="font-family: "Times New Roman"; font-size: medium; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1939" data-original-width="2909" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyGOB7-rtEQzKuusOYvn-nDHDkQP8S2c1CJPnJyHEkI5liw3PlDH3_TNWqu1Ao6-caWM6_0okLqhbX3Ml98SQVjdq1EnhfJ8A7rgL0yiKCEeVod5UiJ9m5i3HdZVAeTc2Z_IhlS9XRekRV-9wmQ5RKTHgL34HvZ7W_qGPBXRCqaeV0mwqE_A/s320/2909.jpeg" width="320" /></a></p><p style="background-color: white; border: 0px; color: #666666; font-family: "Source Sans Pro", Arial, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/hearts-of-devils/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-38841663246265017812022-08-13T14:16:00.003+00:002022-08-13T14:18:45.414+00:00📢 New Course From Dar Al 'Ilm – Treading the Divine Path<div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfjUh3A6xWBbUMh1c68dSCD_DgRU6plCH2kzaoHavDPtKggsUG5faGfPqyov1X1uSBCuZ_qJgHft_RqPHGQlVasLaT8UA_a57yckCw9SILscpEtrrfv61QBjC5OYC6KdbFg3jcLJ75likqc4cOyjkcYuiSXmTL6JroOXWZ_c8QelrAvqvRf1k/s1200/Treading%20the%20divine%20Path%20-%20Daralilm%20-%20Course%20Poster.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="675" data-original-width="1200" height="292" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfjUh3A6xWBbUMh1c68dSCD_DgRU6plCH2kzaoHavDPtKggsUG5faGfPqyov1X1uSBCuZ_qJgHft_RqPHGQlVasLaT8UA_a57yckCw9SILscpEtrrfv61QBjC5OYC6KdbFg3jcLJ75likqc4cOyjkcYuiSXmTL6JroOXWZ_c8QelrAvqvRf1k/w554-h292/Treading%20the%20divine%20Path%20-%20Daralilm%20-%20Course%20Poster.png" width="554" /></a></div><em><div style="text-align: justify;"><em><br /></em></div>Usul al-Tariqah</em> of Imam Zarruq al-Fasi (d. 899 H) is a basic text in the <em>‘ilm</em> of <strong><em>Taswwuf</em></strong>. Imam Zarruq is known for his erudite scholarship in the field of <strong><em>Tasawwuf</em></strong>. His works combine between deep understanding of the texts and the practical experience in the path of Self Discipline. </div><div style="text-align: justify;"><br /></div><div><div style="text-align: justify;"> The Spiritual Heart is the fountainhead of all good and evil. Personality Development in Islam focuses on training the Heart and cleansing it from all evil <em>Khawatir</em> (thoughts). </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> In modern times, as we are exposed to immorality in an unprecedented manner, exploring this field of knowledge, understanding it,<br /> and strengthening our <em>Nafsiyyah</em> according to it has become an obligation.
The Principles discussed in this treatise and that will be covered in this course can be divided into 8 themes:</div><ol>
<li style="text-align: justify;"><em>Tariqah</em> and ways of its achievement.</li>
<li style="text-align: justify;">The comprehensive Principles and its fruits.</li>
<li style="text-align: justify;">The Principles of behavior and what dilutes it.</li>
<li style="text-align: justify;">Treating the deformities of the Nafs.</li>
<li style="text-align: justify;">The Principle of Trail and its outcomes.</li>
<li style="text-align: justify;">The States that contradict the good condition with Allah.</li>
<li style="text-align: justify;">The conditions of the Shaykh.</li>
<li style="text-align: justify;">Adab of the Seeker.</li>
</ol><div style="text-align: justify;"><div><br /></div><div>The Course is scheduled to begin on the 14th August 2022 - Join the <a href="https://t.me/+8r33dnQbWYFhNWM9" target="_blank">Course Telegram Group</a> and Reserve your space now </div></div></div><div style="text-align: justify;"><br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-26165063586061685492022-04-16T23:37:00.002+00:002022-04-16T23:38:08.225+00:00Commentary of the Hadith Qudsi on Fasting<p><span style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">Sharing this useful post from <a href="https://daralilm.org/our-team/" target="_blank">Sheikh Shuayb Wani</a> of <a href="https://daralilm.org/" target="_blank">Dar al Ilm</a>:</span></p><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;"><span class="arabic_sanad arabic" style="background-color: rgba(255, 255, 255, 0.5); color: grey; direction: rtl; font-family: "KFGQPC Uthman Taha Naskh", "KFGQPC Uthmanic Script HAFS", Scheherazade, "Trebuchet MS", Arial, Helvetica; font-size: 19px; text-align: justify;">حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ </span><span style="background-color: rgba(255, 255, 255, 0.5); color: black; font-family: "KFGQPC Uthman Taha Naskh", "KFGQPC Uthmanic Script HAFS", Scheherazade, "Trebuchet MS", Arial, Helvetica; font-size: 19px; text-align: justify;"> </span><span class="arabic_text_details arabic" style="background-color: rgba(255, 255, 255, 0.5); color: black; direction: rtl; font-family: "KFGQPC Uthman Taha Naskh", "KFGQPC Uthmanic Script HAFS", Scheherazade, "Trebuchet MS", Arial, Helvetica; font-size: 19px; text-align: justify;">" كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ، إِلاَّ الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ "</span><span class="arabic_sanad arabic" style="background-color: rgba(255, 255, 255, 0.5); color: grey; direction: rtl; font-family: "KFGQPC Uthman Taha Naskh", "KFGQPC Uthmanic Script HAFS", Scheherazade, "Trebuchet MS", Arial, Helvetica; font-size: 19px; text-align: justify;">.</span></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;"><br /></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><div class="hadith_narrated" style="background-color: rgba(255, 255, 255, 0.5); color: #5d8080; font-family: "Akzidenz Roman", Helvetica, Arial, sans-serif; font-weight: bold; padding-bottom: 8px; text-align: justify;"><p style="margin: 0px; padding: 0px;">Narrated Abu Huraira:</p></div><div class="text_details" style="background-color: rgba(255, 255, 255, 0.5); color: #08081a; font-family: "Akzidenz Roman", Helvetica, Arial, sans-serif; padding-bottom: 10px; text-align: justify;"><p style="margin: 0px; padding: 0px;">The Prophet (ﷺ) said, "(Allah said), '<b>Every good deed of Adam's son is for him except fasting; it is for Me. and I shall reward (the fasting person) for it.</b>' Verily, the smell of the mouth of a fasting person is better to Allah than the smell of musk."<span style="color: black; font-family: Verdana, sans-serif; text-align: left;"> <span style="font-size: x-small;">[Sahih al-Bukhari]</span></span></p></div></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;"><br /></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">Imam al-Khatib al-Shirbini (d. 977) in his Sharh on Minhaj says that Ulama' have more than 50 opinions about the meaning of the Istithna: "except fasting; it is for Me". According to Imam al-Subki, the best opinion is the qawl of Imam Sufyan ibn Uyaynah: "The foes of a person will take the reward from all of his deeds except fasting".</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><br /></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">Imam al-Zabidi (d. 1205) has beautifully summarized the opinions of 'Ulama in his Sharh (explanation) on Ihya' in 10 Aqwal (sayings):</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><br /></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">1. There is no share of the Nafs in fasting.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">2. The reward of fasting exceeds all limits and count.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">3. Imitating the attribute of Allah (swt): free of need from eating and drinking.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">4. No one except Allah (swt) was worshiped by the 'ibadah of fasting. The disbelievers did not worship their false gods with fasting ever.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">5. The reward of all deeds will be compromised for the rights of human beings except fasting. It will remain safe.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">6. Imitating the angelic qualities as they do not eat, drink and fulfill their desires.</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">7. Attribution of tashrif/respect like: "the house of Allah".</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">8. Attribution of takhsis/nearness like: "the she-camel of Allah".</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">9. There is no Riya' in fasting. It is only known to Allah (swt).</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">10. Attribution of himayah/protection. </div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><br /></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;">[And Allah (swt) knows best]</div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCHJqIik4GJgPYXhx5SsiYyVmw_BHPHR205ALWuyHSl9LvJ2R3Zv1N2XGywAl-h9Qgz_02lDNpwOFwTs7f8UzdhRkb0IQXSCy0jAifjDMUi5vwSfo0yVfd6aJ76n_tV8XiE5faZHzQxs-R-7nbMwjcdBU6DY2PfQp830aLXAwZz0ZA6MtDig/s1280/s-l640_1__08523.1594479526.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCHJqIik4GJgPYXhx5SsiYyVmw_BHPHR205ALWuyHSl9LvJ2R3Zv1N2XGywAl-h9Qgz_02lDNpwOFwTs7f8UzdhRkb0IQXSCy0jAifjDMUi5vwSfo0yVfd6aJ76n_tV8XiE5faZHzQxs-R-7nbMwjcdBU6DY2PfQp830aLXAwZz0ZA6MtDig/s320/s-l640_1__08523.1594479526.jpg" width="270" /></a></div><div dir="auto" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif;"><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-65955731677881014152022-04-16T23:19:00.001+00:002022-04-16T23:20:57.001+00:00Hikmah Podcast: Ep.2 – Qur‘an: the foundation for Revival<p><iframe allow="autoplay; clipboard-write; encrypted-media; fullscreen; picture-in-picture" allowfullscreen="" frameborder="0" height="232" src="https://open.spotify.com/embed/episode/0jvyAytPTudonKD1BN6Hlw?utm_source=generator" style="border-radius: 12px;" width="100%"></iframe></p><div><div class="wpb_row vc_row-fluid vc_row" data-column-margin="default" data-midnight="dark" id="fws_625b4d8b384f5" style="background-color: white; border: 0px; box-sizing: border-box; font-family: Roboto; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 40px; padding: 0px; position: relative; vertical-align: baseline;"><div class="row_col_wrap_12 col span_12 dark left" style="border: 0px; box-sizing: border-box; display: flex; flex-wrap: wrap; float: none; font: inherit; margin-bottom: 0px !important; margin-left: -20px; margin-right: -20px; margin-top: 0px; margin: 0px -20px; padding: 0px; position: relative; vertical-align: baseline; width: auto; z-index: 10;"><div class="vc_col-sm-12 wpb_column column_container vc_column_container col no-extra-padding inherit_tablet inherit_phone" data-animation="" data-bg-color="" data-bg-opacity="1" data-delay="0" data-has-bg-color="false" data-padding-pos="all" style="background-position: 50% 50%; border: 0px; box-shadow: none; box-sizing: border-box; float: none; font: inherit; margin: 0px; padding: 0px 20px; position: relative; vertical-align: baseline; width: 1040px;"><div class="vc_column-inner" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; position: relative; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_text_column wpb_content_element" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Also available now on <a href="https://www.youtube.com/watch?v=ZMgK2Asz2OU" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Youtube</a>, <a href="https://podcasts.google.com/feed/aHR0cHM6Ly9hbmNob3IuZm0vcy83NGYzNGEzNC9wb2RjYXN0L3Jzcw" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Google</a>, <a href="https://www.stitcher.com/show/the-hikmah-podcast" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Stitcher</a>, <a href="https://open.spotify.com/show/3kUXmxS6OojWspmqH9Y4hW?si=8aa07a993d434c47" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Spotify</a> & <a href="https://podcasts.apple.com/us/podcast/the-hikmah-podcast/id1605049186" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Apple</a></span></p></div></div></div></div></div></div></div><div class="wpb_row vc_row-fluid vc_row" data-column-margin="default" data-midnight="dark" id="fws_625b4d8b38aca" style="background-color: white; border: 0px; box-sizing: border-box; font-family: Roboto; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 40px; padding: 0px; position: relative; vertical-align: baseline;"><div class="row-bg-wrap" data-bg-animation="none" data-bg-overlay="false" style="border: 0px; box-sizing: border-box; font: inherit; height: 1329.8px; left: 0px; margin: 0px; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px;"><div class="inner-wrap" style="border: 0px; box-sizing: border-box; font: inherit; height: 1329.8px; left: 0px; margin: 0px; overflow: hidden; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px; z-index: 1;"><div class="row-bg" style="background-size: cover; border: 0px; box-sizing: border-box; font: inherit; height: 1329.8px; left: 0px; margin: 0px; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px;"></div></div></div><div class="row_col_wrap_12 col span_12 dark left" style="border: 0px; box-sizing: border-box; display: flex; flex-wrap: wrap; float: none; font: inherit; margin-bottom: 0px !important; margin-left: -20px; margin-right: -20px; margin-top: 0px; margin: 0px -20px; padding: 0px; position: relative; vertical-align: baseline; width: auto; z-index: 10;"><div class="vc_col-sm-12 wpb_column column_container vc_column_container col no-extra-padding inherit_tablet inherit_phone" data-animation="" data-bg-color="" data-bg-opacity="1" data-delay="0" data-has-bg-color="false" data-padding-pos="all" style="background-position: 50% 50%; border: 0px; box-shadow: none; box-sizing: border-box; float: none; font: inherit; margin: 0px; padding: 0px 20px; position: relative; vertical-align: baseline; width: 1040px;"><div class="vc_column-inner" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; position: relative; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_text_column wpb_content_element" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">Allah (swt) said in Surah an Nahl</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; color: #2198d9; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَـٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَـٰبَ تِبْيَـٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ</span></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">˹Consider, O Prophet,˺ the Day We will call against every faith-community a witness of their own. And We will call you to be a witness against these ˹people of yours˺. We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit.</em></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">And the address of Allah (swt) to those who did not learn and appreciate its content, He (swt) related them to Donkeys who bear and carry goods on their backs but do not take advantages and benefits from the burden that they bear.</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; color: #2198d9; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">مَثَلُ ٱلَّذِينَ حُمِّلُوا ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢا ۚ بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا بِـَٔايَـٰتِ ٱللَّهِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ</span></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">The example of those who were entrusted with ˹observing˺ the Torah but failed to do so, is that of a donkey carrying books. How evil is the example of those who reject Allah’s signs! For Allah does not guide the wrongdoing people.</em></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">For us Muslims, The Quran is the guidepost and the fundamental reference point and It is what defines and regulates life for us.</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">In Surah al Anam, Allah (swt) says</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; color: #2198d9; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ وَلَا طَـٰٓئِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّآ أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِى ٱلْكِتَـٰبِ مِن شَىْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ</span></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">All living beings roaming the earth and winged birds soaring in the sky are communities like yourselves. We have left nothing out of the Record. Then to their Lord they will be gathered all together.</em></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">The Quran is what lead a group of people living in the deserts of Arabia to be the most revived and loftiest of the People.</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">عن عمر بن الخطاب رضي الله عنه: أن النبي صلى الله عليه وسلم قال : “إن الله يرفع بهذا الكتاب أقوامًا ويضع به آخرين”.</span></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">((رواه مسلم)). </span></p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">’Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “Verily, Allah elevates some people with this Qur’an and abases others.”</p><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;">In this Podcast our discussion revolves around the following subjects – <span style="border: 0px; box-sizing: border-box; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">How do we take the Quran as a basis for revival and upliftment of the Ummah ? Did Foreign ideas affect and influence Islamic Uloom (Sciences) and how did the Ulama (scholars) dealt with it? How the Islamic Uloom (sciences) were sythesised to serve the Quran? </span></p><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We join <a href="https://daralilm.org/our-team/" target="_blank">Sheikh Shuayb Wani</a> to discuss these issues.</span></div></div><div data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="c839v-0-0" style="border: 0px; 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box-shadow: none; box-sizing: border-box; float: none; font: inherit; margin: 0px; padding: 0px 20px; position: relative; vertical-align: baseline; width: 1040px;"><div class="vc_column-inner" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; position: relative; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_text_column wpb_content_element" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">References</span></p><ul style="border: 0px; box-sizing: border-box; font: inherit; list-style: none; margin: 0px 0px 30px 30px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://archive.org/details/nur_muben_201506/mode/2up" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">النور المبين في قواعد عقائد الدين – ابن جزي</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://www.kutubpdfbook.com/book/%D8%B1%D8%B3%D8%A7%D9%84%D9%87-%D9%81%D9%8A-%D8%A7%D8%B3%D8%AA%D8%AD%D8%B3%D8%A7%D9%86-%D8%A7%D9%84%D8%AE%D9%88%D8%B6-%D9%81%D9%8A-%D8%B9%D9%84%D9%85-%D8%A7%D9%84%D9%83%D9%84%D8%A7%D9%85.html" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">رساله في استحسان الخوض في علم الكلام – ابي الحسن علي بن اسماعيل</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://ketabpedia.com/%D8%AA%D8%AD%D9%85%D9%8A%D9%84/%D8%AA%D8%A3%D9%88%D9%8A%D9%84%D8%A7%D8%AA-%D8%A7%D9%84%D9%82%D8%B1%D8%A2%D9%86-2/" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">تأويلات القرآن – أبو منصور الماتريدي</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://waqfeya.net/book.php?bid=12210" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">العقل وفهم القرآن – الحارث المحاسبي</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://www.noor-book.com/en/ebook-Tarj%C4%AB%E1%B8%A5-as%C4%81l%C4%ABb-alQur%CA%BC%C4%81n-%CA%BBal%C3%A1-as%C4%81l%C4%ABb-alY%C5%ABn%C4%81n-pdf" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">ترجيح أساليب القرآن على أساليب اليونان – ابن الوزير محمد بن إبراهيم</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://www.noor-book.com/en/ebook-%D8%A7%D9%84%D8%B8%D8%A7%D9%87%D8%B1%D9%87-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86%D9%8A%D9%87--pdf" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">الظاهرة القرآنية – مالك بن نبي</a></li><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://archive.org/details/Library.mmn_20150830" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">نوادر الأصول فى معرفة أحاديث الرسول – الحكيم الترمذي</a></li></ul><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; overflow-wrap: break-word; padding: 0px 0px 1.5em; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ٍSuggested Readings</span></p><ul style="border: 0px; box-sizing: border-box; font: inherit; list-style: none; margin: 0px 0px 0px 30px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><li style="border: 0px; box-sizing: border-box; font: inherit; list-style: outside disc; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://www.kalamullah.com/Books/IslamicConcept.pdf?__cf_chl_tk=eZKdipnWvVJJugRBs3D583EaJ4zebQGqnUji9p7JR1M-1645436741-0-gaNycGzNCT0" style="border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">The Islamic Concepts and Its Characteristics – Syed Qutb</a></li></ul><div><br /></div><div><a href="https://daralilm.org/ep-2-pondering-tadabbur-over-the-quran/" target="_blank">Source</a></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi0Lfodx9BCWfD_kl9Aq8gGVSGjrwWOje8CSGdRS7NznSndZ58dmXEfRGlWfPHUtB5hHGiCgm4oTBk2zhFFOCHOYSVBY-qH8bSX7xLxQQ8ta16KsfIMarUAywaP4vO13tr5w7GT2TxnwwVyydjbh-NrR92DbwKQoW8jFOJdS_74J6_Qu2XNXQ=s400" style="font-family: "Times New Roman"; font-size: medium; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="400" data-original-width="400" height="200" src="https://blogger.googleusercontent.com/img/a/AVvXsEi0Lfodx9BCWfD_kl9Aq8gGVSGjrwWOje8CSGdRS7NznSndZ58dmXEfRGlWfPHUtB5hHGiCgm4oTBk2zhFFOCHOYSVBY-qH8bSX7xLxQQ8ta16KsfIMarUAywaP4vO13tr5w7GT2TxnwwVyydjbh-NrR92DbwKQoW8jFOJdS_74J6_Qu2XNXQ=w200-h200" width="200" /></a></div><div style="text-align: left;"></div></div></div></div></div></div></div></div></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-14634152807664029652022-01-23T00:11:00.005+00:002022-01-23T00:11:38.124+00:00Imam Ghazali on the Scholars of Falsehood & the Hereafter<p><span style="background-color: white;"><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">In the first section of his</span><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;"> </span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">Iḥyā’ ‘ulūm al-dīn, </em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">entitled</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;"> Kitāb al-‘ilm </em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">(The Book of Knowledge),</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;"> </em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">Imam Ghazali includes a chapter</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;"> On the Evils of Knowledge and on Determining the Distinguishing Features of the Scholars of the Hereafter </em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">[</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">‘Ulamā’ al-Ākhirah</em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">]</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;"> and those of the Teachers of Falsehood </em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">[</span><em style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">‘Ulamā’ al-Sū’</em><span style="color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px;">].</span></span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The following is excerpted from the English translation by Nabih Amin Faris (Islamic Book Service, New Delhi, 2002). Minor alterations have been made to the translation and words in square brackets have been added:</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">‘We have already enumerated the excellence of knowledge and of the scholars, while concerning the teachers of falsehood several important strictures have been mentioned. These strictures have shown that the teachers of falsehood are the most severely punished of all men on the Day of Resurrection. It is therefore very important to ascertain what distinguishes the scholars of this world from the scholars of the Hereafter. By the scholars of this world we mean the teachers of falsehood whose sole purpose in pursuing knowledge is to enjoy the luxuries of this life and to achieve power and position among its people.</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The Prophet <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> said, “The most severely punished of all men on the day of resurrection will be the scholar whom Allah has not blessed with His knowledge” [al-Tabarani, <em style="box-sizing: inherit;">al-Saghīr</em> 1/182 and al-Bayhaqi, <em style="box-sizing: inherit;">Shu‘ab al-Īmān</em> #1642]; and again, “No man will be learned unless he puts knowledge into practice” [al-Khatib al-Baghdadi, <em style="box-sizing: inherit;">Iqtiḍā’ al-‘ilm al-‘amal</em> #17].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The Prophet <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> also said, “Knowledge is of two kinds: formal knowledge which does not go beyond verbal profession – it is the evidence of Allah against His people and according to it He would judge them, and genuine knowledge deep-rooted in the heart – this is the knowledge which is useful” [al-Khatib al-Baghdadi, <em style="box-sizing: inherit;">Tārīkh Baghdād</em> 5/107-108 and Ibn ‘Abd al-Barr, <em style="box-sizing: inherit;">Jāmi‘ bayān al-‘ilm wa faḍlih</em> #1151].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Muhammad <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> also declared, “At the end of time there will be ignorant worshippers and corrupt scholars [<em style="box-sizing: inherit;">‘ulamā’ fussāq]</em>” [Al-Hakim, <em style="box-sizing: inherit;">al-Mustadrak</em> 4/315]. He also said, “Acquire not knowledge in order to vie with the learned, dispute with and silence the insolent, and win favour and popularity among men, for whosoever would do this would be doomed to Hell-fire” [Ibn Majah #259], and again “Whoever would conceal his knowledge, would be bridled by Allah with a bit of fire” [Ibn Majah #265].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The Prophet <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> also said, “Others make me more afraid for your safety than the anti-Christ <em style="box-sizing: inherit;">(al-Dajjal)</em>.” On being asked whom he meant, he replied, “The false teachers” [Musnad Ahmad 5/145]…</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Another characteristic expected of the scholar is that he keeps away from the rulers and, as long as he can help it, not to come near them at all, and rather avoid their company despite any efforts on their part to seek him out, because the world is attractive and inviting while the power to dispense with its riches is in their hands. To associate with them, therefore, would necessarily involve the scholar in seeking their approval and winning their hearts, although they are unjust and unrighteous. It is, then, the duty of every religious man to censor them by exposing their tyranny and decrying their practices. For he who frequents their palaces will either seek their favour and consequently forget the blessings which Allah has bestowed upon him, or hold his peace and allow their misdeeds to go uncensored, thereby courting their favour. He may also undertake to justify their sins and improve their standing in order to gain their pleasure, which is the limit in perjury and falsehood. Or he may hope to share their luxury, which is downright lawlessness…</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">In short, their company is a source of evil and it is, therefore, necessary for the scholar of the Hereafter to be careful and beware.</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The Prophet <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> said, “He who goes out to the desert to live becomes hardy and he who devotes himself to the chase becomes unmindful, while he who frequents the company of rulers is led astray” [Abu Dawud #2859]. And again, “You will have rulers some of whom you will find out and then reject. He that rejects them will be acquitted and he that abhors them will be saved. But he that approves of their ways and follows their example will be rejected by Allah.” “Shall we then fight them?” the Prophet was asked. “No,” he replied, “not as long as they pray” [Muslim #1854].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Sufyan al-Thawri said, “There is in Hell a valley which is not inhabited except by the Qur’an readers who frequent the palaces of the king.” [Ibn ‘Abd al-Barr, <em style="box-sizing: inherit;">J</em><em style="box-sizing: inherit;">ā</em><em style="box-sizing: inherit;">mi‘ bay</em><em style="box-sizing: inherit;">ā</em><em style="box-sizing: inherit;">n al-‘ilm wa fa</em><em style="box-sizing: inherit;">ḍ</em><em style="box-sizing: inherit;">lih</em> #1097] Hudhayfah said, “Expose not yourselves to temptation!” He was then asked, “What temptation?” “The gates of the rulers,” he replied, “into which you enter giving your approval to their lies and praising them for virtues they do not possess” [‘Abd al-Razzaq in <em style="box-sizing: inherit;">al-Musannaf</em> 11/316 and <em style="box-sizing: inherit;">Ḥ</em><em style="box-sizing: inherit;">ilyat al-awliyā’</em> 1/277]…</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Al-A‘mash was once told, “You have revived knowledge through your many disciples.” But he said, “Wait! One-third of these disciples pass away before its knowledge matures; another, which hangs around the gates of the rulers, is the worst of all men; while of the remainder only a few succeed” [Ibn ‘Abd al-Barr, <em style="box-sizing: inherit;">J</em><em style="box-sizing: inherit;">ā</em><em style="box-sizing: inherit;">mi‘ bay</em><em style="box-sizing: inherit;">ā</em><em style="box-sizing: inherit;">n al-‘ilm wa fa</em><em style="box-sizing: inherit;">ḍ</em><em style="box-sizing: inherit;">lih</em> #1115]. For this reason Sa‘id ibn al-Musayyab said, “If you see a scholar frequent the houses of the rulers, beware of him because he is a thief” [cf. al-Daylami, <em style="box-sizing: inherit;">Musnad al-firdows</em> #1077]. Al-Awza‘i said, “There is nothing more hateful to Allah than a learned man who frequents the house of a governor” [cf. al-Daylami, <em style="box-sizing: inherit;">Musnad al-firdows</em> #822 and al-Rafi‘i, <em style="box-sizing: inherit;">al-Tadw</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;">n f</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;"> akhb</em><em style="box-sizing: inherit;">ā</em><em style="box-sizing: inherit;">r qazw</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;">n</em> 3/450].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">The Messenger of Allah <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span> also said, “The worst scholars frequent the houses of the rulers while the best rulers frequent the houses of the scholars” [cf. Ibn Majah #256 and <em style="box-sizing: inherit;">Ḥilyat al-awliyā’</em> 3/243]. Makhul al-Dimashqi said, “He who has studied the Qur’an and mastered the religious sciences yet associates with rulers and flatters them for gain will wade through a sea of fire in the midst of hell and will cross in that flaming sea as many steps as he had taken in the company of rulers” [This narration has been transmitted as a <em style="box-sizing: inherit;">marfū‘</em> hadith on the authority of Mu‘adh ibn Jabal (ra) with a slightly different wording (cf. Al-Hakim, <em style="box-sizing: inherit;">Tārīkh</em>)].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Samnun once said, “How stupid is the scholar who is continually sought for in his circle but is never found there; and when the caller inquires about his whereabouts he is said to be at the governor’s house” [Ibn ‘Abd al-Barr, <em style="box-sizing: inherit;">Jāmi‘ bayān al-‘ilm wa faḍlih</em> #1117]. He also said, “I often heard it said that whenever it is discovered that a scholar is fond of this world, people should immediately suspect the sincerity of his <em style="box-sizing: inherit;">dīn</em>. Finally I began to do the same myself, so that henceforth I never called on a governor without taking myself to task for it on my leaving him; I usually found that I was to blame despite the fact that, as you well know, I have always confronted him with rude and harsh words and repeatedly contradicted his wishes. Still more I had hoped to be spared altogether the humiliation of calling on him, although I have received nothing, not even a drink of water, from him.” Continuing, Samnun said, “Nevertheless the scholars of our time are even worse than the learned men of Israel: they tender the ruler cheap advice and tell him the thing which would please him. Were they to remind him of his obligations and of the things wherein lies his salvation, he would have found them boring, and would have disliked their visits to him. Yet this would have been their own salvation before their Lord” [Qadi ‘Iyad, <em style="box-sizing: inherit;">Tartīb al madārik </em>1/357].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Al-Hasan al-Basri said, “There lived before your time a man who had embraced Islam at a very early date and who had enjoyed the company of the Messenger of Allah <span style="box-sizing: inherit; font-weight: 700;">ﷺ</span>. (Abdullah ibn al-Mubarak held that al-Hasan al-Basri had in mind Sa‘d ibn abi Waqqas (ra)). He did not frequent the company of governors; on the contrary he avoided them altogether. And so one day his sons pointed out to him that men whose Islam was not as old as his and who, unlike himself, did not enjoy the company of the Prophet [<span style="box-sizing: inherit; font-weight: 700;">ﷺ</span>], frequent the company of governors, and asked him why he did not do the same. He replied and said, “O my sons! Shall I go and stand by a stinking corpse surrounded by men? By Allah! If I can help it I shall never join them.” Then his sons said, “We shall then die of starvation, father.” To which he replied, “I would rather starve to death as a believer than die as a fat hypocrite…” [Ibn Abi al-Dunya, <em style="box-sizing: inherit;">al-‘Uzla</em> #202].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Abu Dharr once said to Salamah, “O Salamah, frequent not the company of rulers because you get nothing of their wealth without their robbing you of something better of your <em style="box-sizing: inherit;">d</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;">n</em>” [Ibn Abi Shayba, <em style="box-sizing: inherit;">al-Mu</em><em style="box-sizing: inherit;">ṣ</em><em style="box-sizing: inherit;">annaf</em> #37778].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">As a matter of fact this constitutes a great temptation which confronts scholars and places in the hand of Satan a terrible instrument which he can use against them, especially in the case of the scholar who has a pleasing voice and an attractive speech. Satan persists in whispering in his ear that through his preaching and visits to them he may be able to turn them away from injustice and to induce them to observe the dictates of the law, until finally the scholar imagines that his visits to rulers are an integral part of the <em style="box-sizing: inherit;">d</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;">n</em>. However, no sooner does he call on the governors than he begins to pay them compliments and flatter them with praise and eulogy, wherein lies the destruction of the <em style="box-sizing: inherit;">d</em><em style="box-sizing: inherit;">ī</em><em style="box-sizing: inherit;">n</em>.</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">Thus it is said: “When the true scholars acquire knowledge they go to work accordingly and when they go to work they become absorbed in their work, and when they become absorbed in their work they lose their interest in this world, and when they lose interest in this world they seek the way of Allah, and when they seek the way of Allah they turn their back and flee from the world” [<em style="box-sizing: inherit;">Ḥ</em><em style="box-sizing: inherit;">ilyat al-awliyā’</em> 5/234].</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">‘Umar ibn ‘Abd al-‘Aziz wrote to al-Hasan [al-Basri] saying, “Peace be upon you. Recommend to me some on whom I can call for aid to enforce the ordinances of Allah.” Al-Hasan replied, “The people of the <em style="box-sizing: inherit;">dīn</em> will have nothing to do with you, and of the people of this world you will have none. Seek, therefore, the noble for they will not dishonour themselves by committing treason” [Abu Talib al-Makki, <em style="box-sizing: inherit;">Qūt al-qulūb </em>1/134] If it is the duty of the people of the <em style="box-sizing: inherit;">dīn</em> to stand aloof even from such a ruler as ‘Umar ibn ‘Abd al-‘Aziz who was the greatest ascetic of his time, how then can it be fitting for them to seek and associate with other rulers?’</span></p><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"><span style="background-color: white;">[To view the Arabic text of this chapter from Imam Ghazali’s <em style="box-sizing: inherit;">Iḥyā’</em>, please click <a href="https://archive.org/details/ali7ya/i7ya-01/page/n215/mode/2up" style="box-sizing: inherit; color: #6636cc; font-weight: 700; overflow-wrap: break-word; text-decoration-line: none; transition: all 0.3s ease 0s; word-break: break-word;">here</a>]</span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjFaa3N4PgHULGqVbgqZjkbOvYnR5bnzOPWCELlTNVx7riOJRTnPITyLYguvCqO5Wpux--n2GcvCjxxi4DmeywWUiKwIDaWZ3EJko8eGz4uVFl7ExsQQkZUuwI0Lu3o53ncu5Z-03Gypc8xskfoO9rbuRQ_6xwhxvYX5wA1nZFiCZeiHBqFbA=s330" imageanchor="1" style="background-color: white; clear: right; font-family: "Libre Baskerville", serif; font-size: 18px; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="330" data-original-width="330" height="200" src="https://blogger.googleusercontent.com/img/a/AVvXsEjFaa3N4PgHULGqVbgqZjkbOvYnR5bnzOPWCELlTNVx7riOJRTnPITyLYguvCqO5Wpux--n2GcvCjxxi4DmeywWUiKwIDaWZ3EJko8eGz4uVFl7ExsQQkZUuwI0Lu3o53ncu5Z-03Gypc8xskfoO9rbuRQ_6xwhxvYX5wA1nZFiCZeiHBqFbA=w200-h200" width="200" /></a></div><p style="box-sizing: inherit; color: #333333; font-family: "Libre Baskerville", serif; font-size: 18px; margin: 0.8em 0px; overflow-wrap: break-word;"></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com1tag:blogger.com,1999:blog-19500355.post-36273070225934672702022-01-18T12:05:00.005+00:002022-01-18T12:15:09.371+00:00Authenticity of ahadith on tall buildings in Makkah?<div style="background-color: white; border: 0px; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; text-align: left; vertical-align: baseline;"><b><span style="color: #bf9000;">Question</span></b></div><div style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; text-align: left; vertical-align: baseline;"><span style="color: #666666;">Are these</span><span style="color: #666666;"> </span><em style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em><span style="color: #666666;">sound? Are the references provided correct and accurate?</span></div><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">When you see the belly of Makkah will be cleft open and through it will be dug out river-like passages (i.e. tunnels) (or water in the road to Makkah), and you see the buildings surpass its mountains, then take care (or beware, or a variant has: then know that the matter is at hand, or then understand that the time of trial (Judgment day) is near at hand).</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">[Narrated by Al-Azraqi in the Book of reports about Makkah – Kitab Akhbaar Makkah, Hadiyth-1725;</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">A specific Hadiyth (in fact several related-Hadiyths) which prophesizes about this Tower.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Itha ra’aitun mecca bu’ijat katha’ima, wa ya-tasawa bunyanuha ru’usa jibaliha, faqad athalati as-Sa’atu.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">When you see Mecca, its mountain with holes (pierced through them), and its buildings reach its mountain tops, then as-Sa’ah (the Hour) has already cast its shadow.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">[Suyuti]</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">So when you see in Makkah that channels have already been dug (or tunnels built), and you see the buildings surpass the tops of the mountains, then know that the command (of the Hour) has already cast its shadow over you.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">[Narrated by Ibn Abi Shaybah in Al-Musannaf, Hadiyth-124]</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjFn7KYgQKlMBiJehbjJt10GpGz4QDLKL22vwAvvW7kwY1y3cWIOf2qGplGfsuU1yyuHRTZWomWvAl6tv4y2tmzLpLA_H5VtTqoiu5ndQWuShjZ5mJEmWWSN3dDhyE4N2Q_q6sq261KOH3_yWfnh1QTW4E_i-Z7i8mmcWv8y5JGM74cUmuFdg=s1920" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1920" height="225" src="https://blogger.googleusercontent.com/img/a/AVvXsEjFn7KYgQKlMBiJehbjJt10GpGz4QDLKL22vwAvvW7kwY1y3cWIOf2qGplGfsuU1yyuHRTZWomWvAl6tv4y2tmzLpLA_H5VtTqoiu5ndQWuShjZ5mJEmWWSN3dDhyE4N2Q_q6sq261KOH3_yWfnh1QTW4E_i-Z7i8mmcWv8y5JGM74cUmuFdg=w400-h225" width="400" /></a></div><br /><p></p><h2 style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; text-align: left; vertical-align: baseline;"><span><span style="border: 0px; font-family: inherit; font-size: medium; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Answer</span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">These are <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">not </u>Prophetic <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>but purportedly statements, <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawquf </em>(halted), that have been attributed to two companions, may Allah be pleased with them. Although in the excerpts provided they are referred to as being <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>, in none of the narrative channels seen are any of these raised and connected to the Prophet peace and blessings be upon him. Despite this, the wording as sent through above appears to be quoted verbatim in many websites, primarily to do with the building of the clock tower (and other tall buildings) in Mecca.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawquf </em>narratives appear in various collections that are detailed below, ostensibly being attributed to the companions Abdullah ibn Umar and Abdullah ibn ‘Amr ibn al-Aāṣ. However, there does seem to be a semblance of disturbance within the narratives regarding precise attribution for the statements, mixing between Abdullah ibn Umar <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">and </em>Abdullah ibn ‘Amr ibn al-Aāṣ. Some have opined that this could be the result of a typographical error. Without having the time at present to peruse original manuscripts in this regard, it is not possible for formally determine this.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">As standalone narratives, the probative legal value is found to be wanting. Concerning narratives of this type, Ibn Ḥazm writes in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Muḥalla </em>[Vol. 1, p. 72]:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">The <a href="https://www.renascencefoundation.com/the-sufficient-tract/" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawquf </em>and <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em></a>, do not establish by themselves proof. And like that, no one narrates it, except those that are not trustworthy in relation to their <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Deen </em>and their memorisation. It is not lawful to leave (or abandon) what has come in the Qur’ān or that which is authentic from the Messenger of Allah peace be upon him, for the speech of a Companion or other than them. Whether it is the narrator of a <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">adith </em>or it isn’t, and the <span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal </span>is (containing) an (omitted) narrator between it, or between the narrator and the Prophet peace be upon him. The <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawquf </em>is not known as being that which reaches (its line of transmission) to the Prophet peace be upon him.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span><span style="font-size: medium;"><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section" id="References" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">References</span></span><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section-end" style="border: 0px; color: #666666; font-family: inherit; font-size: small; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">From a brief analysis of the excerpts provided, the reported statements are to be found primarily, although not exclusively, within the following collections:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Muṣṣanaf </em>Ibn Abi Shayba [Vol. 5, no. 14289]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jāmi al-Aḥādith</em>, al-Suyuṭi [Vol. 37, no. 40002]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan </em>[p. 22] Nu’aym ibn Ḥammād</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir</em>Abdar-Razzāq [Vol. 3, no. 2810]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Akhbār Makkah</em>, by al-Fākihi [Vol. 1, no. 699, Vol. 3, no. 1725 and 1728]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Akhbār Makkah </em>by al-Azraqi [no. 342]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ghareeb al-Ḥadith </em>by al-Ḥarbi [Vol. 2, p. 544]</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Each of the narratives will be listed in turn below. Regarding that cited in the excerpt as being ‘Suyuti,’ it has not been possible to locate the tradition carrying the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">precise </em>wording that has been mentioned. The version that al-Suyuṭi has in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jāmi al-Aḥādith</em>, appears closer in wording to that reported in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Muṣṣanaf </em>of Ibn Abi Shayba.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Muṣṣanaf </u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ibn Abi Shayba</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا غندر عن شعبة عن يعلى بن عطاء عن أبيه قال كنت آخذا بلجام دابة عبد الله بن عمرو فقال كيف أنتم إذا هدمتم هذا البيت فلم تدعوا حجرا على حجر؟ قالوا ونحن على الإسلام؟ قال ونحن على الإسلام، قلت ثم ماذا؟ قال ثم يبنى أحسن ما كان فإذا رأيت مكة قد بعجت كظائم، ورأيت البناء يعلو رؤوس الجبال فاعلم أن الأمر قد أظلك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Ghundar narrated to us from Shu’ba from Ya’la ibn Aṭā’ from his father, he said: I was taking the harness reigns (on behalf) of Abdullah ibn ‘Amr and he said: How would you be if you demolished this house and did not leave one stone upon another? They said: We are upon al-Islam. He said: ‘And we are upon al-Islam,’ he said ‘and then what?’ He said: Then the best of what was built will be built. So when you see in Mecca that channels have already been dug (or tunnels built) and you see the buildings surpass the tops of the mountains, then know that the command (of the Hour) has already cast its shadow over you.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Jāmi al-Aḥādith</u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, al-Suyuṭi</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"> <span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">عن يعلى بن عطاء عن أبيه قال قال عبد الله بن عمرو وكيف أنتم إذا أهدمتم هذا البيت فلم تدعوا حجرا على حجر قالوا ونحن على الإسلام قال ونحن على الإسلام قالوا ثم ماذا قال ثم يبنى أحسن ما كان وإذا رأيت مكة قد بعجت كظائم ورأيت البناء يعلو رؤوس الجبال فاعلم أن الأمر قد أظلك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">From Ya’la ibn Aṭā’ from his father, he said Abdullah ibn ‘Amr said: How would you all be if you demolished this house and did not leave any stone upon another? They said: We are upon al-Islam. He said: And we are upon al-Islam. They said: And then what? He said: Then it will be built as good as it was. And if you see Mecca swamped like a rainy day and you see the building rising on the tops of the mountains, then know that the matter has already cast its shadow over you.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, Nu’aym ibn Ḥammād</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا جرير بن عبد الحميد عن يزيد بن أبى زياد عن مجاهد عن ابن عمر رضى الله عنهما أنه رأى بنيانا على أبى قبيس فقال يا مجاهد إذا رأيت بيوت مكة قد ظهرت على أخاشبها وجرى الماء في طرقها فخذ حذرك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Jarir ibn ‘Abd al-Ḥumayd narrated to us from Yazeed ibn Abi Ziyād from Mujāhid from Ibn Umar, may Allah be pleased with him, that he saw a building on Mount Abu Qubays,and he said: O Mujāhid! When you see the houses of Mecca appearing on its rugged mountains and the water coming through its lanes, then beware!</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </span></u><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Abdar-Razzāq</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">نا عبد الرزاق عن معمر عن يزيد بن أبي زياد عن مجاهد عن عبد الله بن عمرو قال إذا رأيت البناء ارتفع إلى أبي قبيس وجرى الماء في الوادي فخذ حذرك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abdar-Razzāq narrated to us from Ma’mar from Yazeed ibn Abi Ziyād from Mujāhid from Abdullah ibn ‘Amr, he said: If you see the buildings rise (to the level of Mount) Abu Qubays and water streaming in the valley, then beware.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Akhbār Makkah</u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, by al-Fākihi</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا سلمة بن شبيب قال ثنا عبد الرزاق قال أنا معمر عن يزيد بن أبي زياد عن مجاهد عن عبد الله بن عمرو قال إذا رأيت البناء قد ارتفع على جبال مكة وسال الماء فخذ حذرك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Salamah ibn Shabeeb narrated to us he said Abdar-Razzāq narrated to us he said Ma’mar reported to us from Yazeed ibn Abi Ziyād from Mujāhid from Abdullah ibn ‘Amr, he said: If you see the buildings rise (to the level of) the mountains in Mecca and water streaming in the valley, then beware.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا أبو بشر بكر بن خلف قال ثنا المؤمل قال ثنا شعبة قال ثنا يعلى بن عطاء عن أبيه قال قال عبد الله بن عمرو بن العاص رضي الله عنهما إذا رأيت مكة قد بعجت كظاما ورأيت البناء قد علا على رءوس الجبال فاعلم أن الأمر قد أظلك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Bishr Bakr ibn Khalaf narrated to us he saidMu’amil narrated to us he said Shu’ba narrated to us he said Ya’la ibn Aṭā’ narrated to us from his father, he said Abdullah ibn ‘Amr ibn al-Aāṣ may Allah be pleased with him said: When the belly of Mecca will be cut open and through it will be dug out river-like passages (or tunnels) and the buildings of Mecca will rise higher than its mountains, when you observe these signs, then understand that the time of trial is near at hand.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا بكر بن خلف قال ثنا المؤمل قال ثنا شعبة قال يزيد بن أبي زياد عن مجاهد قال قال عبد الله بن عمرو رضي الله عنهما يا مجاهد إذا رأيت الماء بطريق مكة ورأيت البناء يعلو أخشبيها، فخذ حذرك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Bakr ibn Khalaf narrated to us he said Mu’amil narrated to us he said Shu’ba narrated to us he said – Yazeed ibn Abi Ziyād from Mujāhid from Abdullah ibn ‘Amr may Allah be pleased with him, he said: O Mujāhid, if you see water on the road to Mecca and buildings (rising) upon its rugged mountains, then beware.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Akhbār Makkah </u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">by al-Azraqi</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وحدثني جدي عن مسلم بن خالد عن ابن خثيم عن يوسف بن ماهك قال كنت جالسا مع عبد الله بن عمرو بن العاص في ناحية المسجد الحرام إذ نظر إلى بيت مشرف على أبي قبيس فقال أبيت ذلك؟ فقلت نعم فقال إذا رأيت بيوتها يعني بذلك مكة قد علت أخشبيها وفجرت بطونها أنهارا فقد أزف الأمر</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">And my grandfather narrated to me from Muslim ibn Khālid from Ibn Khuthaym from Yunus ibn Māhak he said I was sitting with Abdullah ibn ‘Amr ibn al-Aāṣ at the side of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Masjid al-Ḥarām</em>, he looked towards a house upon the Mount of Abu Qubays, so he said: That house? I said yes. He said: When you see its houses, that are (located) in Mecca, upon its rugged mountains and its belly with river-like passages, take heed of the coming matter.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ghareeb al-Ḥadith </u></em><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">by al-Ḥarbi</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا عثمان حدثنا أبو معاوية عن الأعمش عن مجاهد عن عبد الله بن عمرو إذا ظهرت بيوت مكة على أخاشبها فخذ حذرك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Uthmān narrated to us Abu Mu’āwiya narrated to us from al-‘Amash from Mujāhid from Abdullah ibn ‘Amr: If the houses appear on the rugged mountains of Mecca, then beware.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span><span style="font-size: medium;"><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section" id="Comment_on_Narrators" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Comment on Narrators</span></span><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section-end" style="border: 0px; color: #666666; font-family: inherit; font-size: small; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">As can be seen from all the narratives, they are not expressly raised or connected by way of authentic channels of reporting to the Prophet peace and blessings be upon him. Hence, they are not considered Prophetic statements or indeed from the revelation. Regarding the reporting channels that contain the narrator Yazeed ibn Abi Ziyād, it is <a href="https://islamicsystem.blogspot.com/2021/12/authenticity-of-ahadith-on-march-of.html" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">known among the leading authorities that he is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em></a>.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Concerning the narrator Muslim ibn Khālid, many of the scholarly authorities have weakened him, some considerably. Al-Dhahabi in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mizān al-I’tidāl </em>[Vol. 4, no. 8485] records the assessment of several leading authorities, which is very negative: ‘al-Bukhāri said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munkar al-</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>; Abu Ḥātim said: His <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>are not relied upon, and Abu Dāwud said: he is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em>.’ Al-Ḥāfiz seems to take a balancing approach for him in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Taqrib </em>[no. 6625, p. 529] writing that he is ‘truthful but with a great many delusions.’ In <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Ṭ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">abaq</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">t al-Kubra </em>[Vol. 5, no. 2643] Ibn Sa’d says:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">His name was Muslim ibn Khālid ibn Sa’eed ibn Jurja. His family was from Syria. He was a <span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawla </span>of the family of Sufyān ibn ‘Abd al-Asad al-Makhzumi. It is said that it was based on alliance and there was no emancipation involved. Abu Bakr ibn Muḥammad ibn Abi Murra al-Makki reported to us that the complexion of Muslim ibn Khālid was white mixed with red. ‘Al-Zanji’ was a title that he was given when he was young. He had a lot of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>, but there were many mistakes and errors in his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; font-weight: 400; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span><span style="font-size: medium;"><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section" id="Tall_Buildings" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><span style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tall Buildings</span></span><span style="border-color: initial; border-image: initial; border-style: initial; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span class="ez-toc-section-end" style="border: 0px; color: #666666; font-family: inherit; font-size: small; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">There are <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ādith </em>which cover the matter of prophecies relating to the construction of tall buildings as a portent of the coming of the final hour. But these traditions are not limited to a city, such as Mecca, but are wider in scope referring to ‘the Arabs’ in general. Notably these prophecies appear in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ādith </em>commonly known as the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">adith </em>of Jibreel (the angel Gabriel), where he appeared and asked a series of questions to the Prophet peace and blessings be upon him. The narrations are reported by several companions, including Ibn ‘Abbās, Abu Hurayrah and notably Ibn Umar, may Allah be pleased with them all. Although abridged here for the sake of brevity, two of the notable traditions can be mentioned to illustrate the point. The first, as narrated with an authentic channel of transmission in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad </em>of Imām Aḥmad:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Naḍr narrated to us Abdul-Ḥameed narrated to us Shahr narrated to us Abdullah ibn ‘Abbās narrated to me he said: The Messenger of Allah peace and blessings be upon him sat in a gathering of his and Jibreel came to him and sat in front of the Messenger of Allah, placing his hands on the knees of the Messenger of Allah. He said: O Messenger of Allah, tell me about Islam…</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">He said: O Messenger of Allah, tell me about the hour. He said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Subḥānallah! There are five matters of the unseen which no one knows except him – ‘Verily Allah is he with whom is the knowledge</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> of the hour; He sends down the rain and he knows what is in the wombs and no one knows what he shall earn on the morrow and no one knows in what land he shall die, surely Allah is knowing, aware</em>’ [<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">sic</em>. Qur’ān, 31: 34]. <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">But if you wish, I will tell you some of the signs of its approach</em>. He said: Yes, O Messenger of Allah tell me. The Messenger of Allah peace and blessings be upon him said<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">: When you see the slave woman give birth to her mistress or master and you see the shepherds competing in the construction of lofty buildings and you see the barefoot, hungry dependents become prominent figures among the people – those are signs and portents of the hour</em>. He said: O Messenger of Allah, who are the shepherds and the barefoot, hungry dependents? He said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">The Arabs</em>.</p><p data-wp-editing="1" style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><img alt="Burj Khalifa: vanity project" class="size-medium wp-image-11506 alignright" data-recalc-dims="1" height="300" loading="lazy" sizes="(max-width: 200px) 100vw, 200px" src="https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2022/01/Burj-Khalifa.jpg?resize=200%2C300&ssl=1" srcset="https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2022/01/Burj-Khalifa.jpg?resize=200%2C300&ssl=1 200w, https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2022/01/Burj-Khalifa.jpg?w=300&ssl=1 300w" style="border-radius: 3px; border: 0px; float: right; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; height: auto; line-height: inherit; margin: 18px 0px 18px 20px; max-width: 100%; padding: 0px; vertical-align: baseline;" width="200" /></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The wording as reported in one of the channels recorded in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ </em>Muslim, narrated upon the authority of Ibn Umar is as follows:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">He (the inquirer) again said: Inform me about <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Iḥsān</em>. He (the Prophet) said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">That you worship</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Allah as if you are seeing Him, for though you don’t see him, verily he sees you</em>. He (the enquirer) again said: Inform me about the hour. He (the Prophet) remarked: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">One who is asked knows no more than the one who is inquiring (about it)</em>. He (the inquirer) said: Tell me some of its indications. He (the Prophet) said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">That the slave-girl will give birth to her mistress and master; that you will find barefooted, destitute goat-herders vying with one another in the construction of magnificent buildings</em>.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">A summary analysis of these <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ādith </em>together with the channels, references and variant wording is covered in the book of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tawḥeed</em>, the relevant chapter being available for <a href="https://www.renascencefoundation.com/pillars-islam-1/" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">perusal here</a>.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The criminal elites who wield power within the Gulf are not shy of competing with one another in construction projects borne of vanity, despite the authentic noble words that are reported from the Messenger of Allah peace and blessings be upon him. With specific regards to Mecca, it is true that these constructions tower over the skyline and even the <em style="border: 0px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Masjid </em>itself. But the crimes of the ruling elite in Arabia specifically stretch much further than just these buildings. Focusing only upon this issue with the narratives above to the exclusion of a litany of crimes is not acceptable. And these crimes are indeed a litany, whether that be <a href="https://islamicsystem.blogspot.com/2021/04/there-is-no-king-but-allah-professor-al.html" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">instituting a monarchy</a>, <a href="https://islamicsystem.blogspot.com/2021/08/the-kufr-of-allying-with-enemies-of.html" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">allying with the enemies </a>of Islam to facilitate the invasion and occupation of Iraq, to <a href="https://islamicsystem.blogspot.com/2021/12/a-declaration-of-war.html" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">dealing in usury</a> in the financial system, these are well noted, historic and not mere aberrations. Most recent to be added is the promotion of drug-fuelled mass raves in Riyadh, while formally instituting the <a href="https://www.renascencefoundation.com/abandoning-the-sunnah/" style="border: 0px; color: rgba(16, 153, 143, 0.39); font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">abandoning of the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunnah</em></a> for the sacred <em style="border: 0px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Masjid </em>at Mecca and the Prophet’s <em style="border: 0px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Masjid</em>, notwithstanding severely restricting access for coming up to three-years now.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><br /></p><p><a href="https://www.renascencefoundation.com/qa-tall-buildings-in-mecca/" style="font-family: arial;" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-33646967581092002422022-01-05T13:17:00.005+00:002022-01-05T13:25:27.494+00:00Launch of The Hikmah Podcast: Ep1 The Crisis of Understanding<iframe allow="autoplay; clipboard-write; encrypted-media; fullscreen; picture-in-picture" allowfullscreen="" frameborder="0" height="232" src="https://open.spotify.com/embed/episode/17HoqeJEK3aUigZCBjOgzw?utm_source=generator" width="100%"></iframe>
<p><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;">Also available now on</span><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;"> </span><a href="https://podcasts.google.com/feed/aHR0cHM6Ly9hbmNob3IuZm0vcy83NGYzNGEzNC9wb2RjYXN0L3Jzcw" style="background-color: white; border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Google</a><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;">,</span><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;"> </span><a href="https://www.stitcher.com/show/the-hikmah-podcast" style="background-color: white; border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Stitcher</a><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;">,</span><span style="background-color: white; font-family: inherit; font-size: inherit; font-style: inherit; font-variant-caps: inherit; font-variant-ligatures: inherit; font-weight: 600;"> </span><a href="https://open.spotify.com/show/3kUXmxS6OojWspmqH9Y4hW?si=8aa07a993d434c47" style="background-color: white; border: 0px; box-sizing: border-box; color: #1489e2; font: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">Spotify</a></p><div class="wpb_row vc_row-fluid vc_row" data-column-margin="default" data-midnight="dark" id="fws_61d59619129eb" style="background-color: white; border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 40px; padding: 0px; position: relative; vertical-align: baseline;"><div class="row-bg-wrap" data-bg-animation="none" data-bg-overlay="false" style="border: 0px; box-sizing: border-box; font: inherit; height: 1087.8px; left: 0px; margin: 0px; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px;"><div class="inner-wrap" style="border: 0px; box-sizing: border-box; font: inherit; height: 1087.8px; left: 0px; margin: 0px; overflow: hidden; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px; z-index: 1;"><div class="row-bg" style="background-size: cover; border: 0px; box-sizing: border-box; font: inherit; height: 1087.8px; left: 0px; margin: 0px; padding: 0px; position: absolute; top: 0px; vertical-align: baseline; width: 1000px;"></div></div></div><div class="row_col_wrap_12 col span_12 dark left" style="border: 0px; box-sizing: border-box; display: flex; flex-wrap: wrap; float: none; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin-bottom: 0px !important; margin-left: -20px; margin-right: -20px; margin-top: 0px; margin: 0px -20px; padding: 0px; position: relative; vertical-align: baseline; width: auto; z-index: 10;"><div class="vc_col-sm-12 wpb_column column_container vc_column_container col no-extra-padding inherit_tablet inherit_phone" data-animation="" data-bg-color="" data-bg-opacity="1" data-delay="0" data-has-bg-color="false" data-padding-pos="all" style="background-position: 50% 50%; border: 0px; box-shadow: none; box-sizing: border-box; float: none; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px 20px; position: relative; vertical-align: baseline; width: 1040px;"><div class="vc_column-inner" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; position: relative; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_text_column wpb_content_element" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="wpb_wrapper" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="32sle-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="32sle-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="32sle-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We today are going through a crisis and our efforts to reform and bring change and revival are being wasted between Imitation and Neglect. In our approach of understanding Islam, on one hand, we have Imitation manifested in the form of Literalism, Extremism, and Reductionism, and on the other, we have Neglect which is manifested in the ideas of Pragmatism, Modernism, Progressive Approach among a few. <div class="separator" style="clear: both; text-align: center;"><br /></div></span></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="5kdng-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="5kdng-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="5kdng-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">For some Islam is not relevant anymore today and so there have even been calls for a fundamental re-interpretation of the Islamic texts.</span></div><div data-offset-key="5kdng-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="erqsv-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="erqsv-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="erqsv-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We also observe that Contemporary Muslim behavior and practice is based on a reductionist reading of the texts and a simplistic understanding of reality.</span></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="5137r-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="5137r-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="5137r-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">As a result, we are unable to produce solutions guided by the light of </span><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">Wahy</em><span data-offset-key="5137r-0-2" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">’ (Revelation) and based on the correct understanding of reality.</span></div><div data-offset-key="5137r-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">However, let us remember the Address of Allah (swt) for us, He addressed as being the Best Ummah, Just and Balanced in its approach and a nation that is witness of truth over all of mankind. Allah (swt) says in the Holy Quran:</span></div></div><div data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; color: #2198d9; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّه</span></p></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div data-offset-key="6cmq7-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">“You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah”</em></div></div><div data-offset-key="dq6dv-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"></div><div data-offset-key="dq6dv-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><p style="-webkit-font-smoothing: antialiased; border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-align: center; vertical-align: baseline;"><span face="quran-uthmantaha" style="border: 0px; box-sizing: border-box; color: #2198d9; font-size: 18pt; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ<br style="box-sizing: border-box;" /></span></p></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="c8l6a-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c8l6a-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">“And so We have made you ˹believers˺ a just nation so that you may be witnesses over humanity and that the Messenger may be a witness over you”</em></div><div data-offset-key="c8l6a-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="41r1o-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="41r1o-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="41r1o-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Therefore, the ideal that we need to achieve is to be a </span><span data-offset-key="41r1o-0-1" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">Ummatan Wasata</em></span><span data-offset-key="41r1o-0-2" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">,</em> particularly in our </span><span style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-decoration-line: underline; vertical-align: baseline;">Understanding</span><span data-offset-key="41r1o-0-4" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, </span><span style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-decoration-line: underline; vertical-align: baseline;">Methodology</span><span data-offset-key="41r1o-0-6" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, and </span><span style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; text-decoration-line: underline; vertical-align: baseline;">Approach</span><span data-offset-key="41r1o-0-8" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> so that the efforts are not wasted between two extremes.</span></div><div data-offset-key="41r1o-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="2poup-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="2poup-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="border: 0px; box-sizing: border-box; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> But How can we attain the position of being <em style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant: inherit; font-weight: 400; line-height: 32px; margin: 0px; padding: 0px; vertical-align: baseline;">Ummatan Wasata</em>? And What Crisis are we referring to? How are our efforts being wasted between Imitation and Neglect? How can we reform our understanding of Islam and achieve Revival i.e Tajdeed?</span></div><div data-offset-key="2poup-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We join Sheikh Dr. Shuayb Wani to discuss these issues.</span></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></span></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Roboto;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dr. Shuayb Wani is the Director and Co-Founder of the Dār Al ‘Ilm Institute.</div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">He grew up in Kashmir and started his quest to learn Islamic ‘Ulūm during his schooling years. He completed his foundational Islāmic Studies at Jamia Millia Islamia University, India, and Al-Azhar University, Egypt. He devoted 10 years studying advanced Islāmic Studies specializing in Usūl al-Fiqh (Islamic Jurisprudence) at International Islamic University, Malaysia.</div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">His Ph.D research: “The Legal Thought of Imam al-Shafi‘i: An Analytical study of the theory of Bayān” was published by Dar Afaaq Al-Marefa, Riyadh, KSA 2021.</div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">He has received Ijāzāt and Tazkiyah from leading Arab Scholars like Shaykh Dr. Bilal Faysal al-Bahr, Shaykh Dr. Hasan ibn Ibrahim al-Handawi, Shaykh Dr. Arif Ali Arif, Shaykh Dr. Muhammad Tahir al-Maysawi, Shaykh Dr. Abd al-Razzaq al-Kindi, and others.</div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">He has been teaching Islamic ‘Ulūm for close to two decades. He dedicates his time teaching, studying, and researching and is currently based in Turkey, where he resides with his family.</div></span></span></div></div><div data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px 0px 24px; padding: 0px; vertical-align: baseline;"></div><div class="DK2WGA7X3rKos2v1AABBD _20x9t-BL2SDh7lOGEew66E" data-block="true" data-editor="80n5d" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span data-offset-key="1dsp5-0-0" style="border: 0px; box-sizing: border-box; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Website: </span><a href="https://www.daralilm.org/" style="border: 0px; box-sizing: border-box; color: #1489e2; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; transition: color 0.3s ease 0s; vertical-align: baseline;">daralilm.org</a></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi0Lfodx9BCWfD_kl9Aq8gGVSGjrwWOje8CSGdRS7NznSndZ58dmXEfRGlWfPHUtB5hHGiCgm4oTBk2zhFFOCHOYSVBY-qH8bSX7xLxQQ8ta16KsfIMarUAywaP4vO13tr5w7GT2TxnwwVyydjbh-NrR92DbwKQoW8jFOJdS_74J6_Qu2XNXQ=s400" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="400" data-original-width="400" height="200" src="https://blogger.googleusercontent.com/img/a/AVvXsEi0Lfodx9BCWfD_kl9Aq8gGVSGjrwWOje8CSGdRS7NznSndZ58dmXEfRGlWfPHUtB5hHGiCgm4oTBk2zhFFOCHOYSVBY-qH8bSX7xLxQQ8ta16KsfIMarUAywaP4vO13tr5w7GT2TxnwwVyydjbh-NrR92DbwKQoW8jFOJdS_74J6_Qu2XNXQ=w200-h200" width="200" /></a></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="public-DraftStyleDefault-block public-DraftStyleDefault-ltr" data-offset-key="c839v-0-0" style="border: 0px; box-sizing: border-box; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://daralilm.org/hikmahpodcast-1-crisis-of-understanding/" target="_blank">Source</a></div></div></div></div></div></div></div></div></div>
Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-39071866467820153352021-12-30T18:06:00.001+00:002021-12-30T18:06:41.064+00:00How Imam ‘Izz al-Din Ibn ‘Abd al-Salam Held the Ruler to Account<p> “I heard the Shaykh [i.e. al-Subki’s teacher] and Imam (Allah have mercy on him) say, I heard our Shaykh al-Baji say, our Shaykh ‘Izz al-Din went to the Sultan in al-Qal’a one time on Eid day and saw the army in full array before the court (majlis) of the ruler who does not make an entrance before his people except in splendour as was the custom in Egypt and the officials would begin kissing the floor before the Sultan. The Shaykh [‘Izz al-Din Ibn ‘Abd al-Salam*] turned to the Sultan and called out to him saying, ‘O Ayyub! What is your argument before Allah when he asks you, ‘Did I not give you the land of Egypt and yet you permitted alcohol?’’ [The Sultan] asked, ‘Is this the case?’ [‘Izz al-Din Ibn ‘Abd al-Salam] replied, ‘Indeed, wine is sold in such and such tavern’ – mentioning other evil acts (munkarat) too – ‘while you bask in the luxury of this kingdom!’ He was shouting at the top of his voice in front of the army. [The Sultan] said, ‘My master, I am not the one who did this. It is from the time of my father. [‘Izz al-Din Ibn ‘Abd al-Salam] retorted, ‘What are of those who say (Lo! We found our fathers following this and we are guided by their footprints)?’ [cf. Qur’an 43:22] The Sultan ordered the tavern be closed. <br /></p><div class="separator" style="clear: both; text-align: right;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgiTmYSy5dHp_G9JcQFJ7kTRmvcQj9XKZZVEB0QUH7dtpGMv2MpzFQXgPoQ1Iu179u-Vk-6YgQVZwvJonYIEpQNmZ4hKVWlVCjADzNXY3t8ZJwrrXL0bpkrFU27MEbSGWFnqCKPBwXSGgK9H3JI-9CJRmCxduyKPxedZxAilCcYAjAvTzsRUw=s407" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="407" data-original-width="402" height="200" src="https://blogger.googleusercontent.com/img/a/AVvXsEgiTmYSy5dHp_G9JcQFJ7kTRmvcQj9XKZZVEB0QUH7dtpGMv2MpzFQXgPoQ1Iu179u-Vk-6YgQVZwvJonYIEpQNmZ4hKVWlVCjADzNXY3t8ZJwrrXL0bpkrFU27MEbSGWFnqCKPBwXSGgK9H3JI-9CJRmCxduyKPxedZxAilCcYAjAvTzsRUw=w198-h200" width="198" /></a></div><p></p><p>I heard the Shaykh and Imam say that I heard al-Baji say, I later asked [‘Izz al-Din Ibn ‘Abd al-Salam] when he had returned from the Sultan and had publically done this good: ‘My master how are you?’ he replied, My son, I saw [the Sultan] in that grand state and wanted to humiliate him in case he puffed himself up with pride.’ I then asked him: ‘My master did you fear him?’ He replied, ‘My son, I swear by Allah, when I recalled Allah’s Majesty in my heart, the Sultan became like a kitten in front of me!’…”</p><p>[Taj al-Din al-Subki, Tabaqat al-Shafi‘iyyat al-Kubra, 8:211-212]</p><p>*Imam ‘Izz al-Din Ibn ‘Abd al-Salam is ‘Abd al-‘Aziz ibn ‘Abd al-Salam ibn Abu al-Qasim ibn al-Hasan, ‘Izz al-Din al-Sulami, nicknamed the Sultan of Scholars, born in Damascus in 577 H (1181 CE). A Shafi‘i scholar and mujtahid Imam, he was educated in Damascus, went to Baghdad in 599 H, and then returned to his native city, where he first taught and gave the Friday sermon at the Zawiya of al-Ghazali, and then at the Great Umayyad Mosque. When the ruler al-Salih Isma‘il ibn al-‘Adal willingly surrendered the Palestinian citadel of Safad to the Franks, Ibn ‘Abd al-Salam condemned him from the pulpit and omitted mentioning him in the post-sermon prayer, for which he was imprisoned. Upon his release, he move to Cairo, where he was appointed judge and imam of the Friday prayer, where he gained such public influence that he could (and did) command the right and forbid the wrong with the force of law. He later resigned from the judiciary and remained at home to produce a number of brilliant works in Shafi‘i jurisprudence, Qur’anic exegesis, methodological foundations of the Sacred Law, formal legal opinion, government and Sufism … He died in Cairo at the age of eighty-one [excerpted from Reliance of the Traveller by Shaykh Nuh Keller, p. 1064]</p><p><a href="https://caliphate1.com/2021/05/01/how-imam-izz-al-din-ibn-abd-al-salam-held-the-ruler-to-account/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-494621569365995002021-12-24T16:37:00.003+00:002021-12-24T16:38:48.689+00:00Authenticity of the ahadith on the march of the black banners?<h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;">Introduction</span></u><span style="font-family: inherit; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; font: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The traditions of the ‘black banners’ or march of the ‘black banners’ <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Riyāt al-Sawd</em>, for some are truly evocative. In a world characterised by oppression, injustice and even outright evil, the reported wording of these traditions speaks of apocalyptic end times, giving hope to a promise of deliverance. An army setting march from the east, with mention of the region of Khurāsān<span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">,</span> that seeks justice and depending upon the wording, being a potent force for either the coming of the Mehdi, or having him among its ranks.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">These traditions are purportedly narrated upon the authority of three-companions, Thawbān, Abu Hurayrah and Abdullah ibn Mas’ud, may Allah be pleased with them all. Within the corpus of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aḥādith</em>, they sit outside of the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> collections of Bukhāri and Muslim. Despite having a chapter dedicated to the topic of the Mehdi, they do not appear either in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> of Abu Dāwud. Among the well-known collections of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aḥādith</em>, they are to be found in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> of Ibn Mājah and one narration in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan </em>of al-Tirmidhi. The remainder, rest within the wider corpus.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;"><span style="font-family: inherit;"><span class="ez-toc-section" id="%E1%B8%A4adith_of_Thawban" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ḥadith of Thawbān</u></span><span style="font-family: inherit; font-size: small; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Among the well-known books of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>, this narration is only cited by Ibn Mājah in the book of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Fitan </em>(tribulations):</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا محمد بن يحيى وأحمد بن يوسف قالا حدثنا عبد الرزاق عن سفيان الثوري عن خالد الحذاء عن أبي قلابة عن أبي أسماء الرحبي عن ثوبان قال قال رسول الله صلى الله عليه وسلم يقتتل عند كنزكم ثلاثة كلهم ابن خليفة ثم لا يصير إلى واحد منهم <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ثم تطلع الرايات السود من قبل المشرق</u> فيقتلونكم قتلا لم يقتله قوم ثم ذكر شيئا لا أحفظه فقال فإذا رأيتموه فبايعوه ولو حبوا على الثلج فإنه خليفة الله المهدي</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muḥammad ibn Yaḥya and Aḥmad ibn Yusuf narrated to us they said Abdar-Razzāq narrated to us from Sufyān al-Thawri from Khālid al-Ḥudzā’ from Abu Qilābah from Abu Usāma al-Raḥbi from Thawbān, he said the Messenger of Allah peace and blessings be upon him said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Three will fight one another for your treasure, each one of them the son of a Khaleef, but none of them will gain it. Then <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the black banners will come from the east</u>, and they will kill you in an unprecedented manner</em>. Then he mentioned something that I do not remember, then he said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">When you see them, then pledge your allegiance to them even if you have to crawl over the snow, for that is the Khaleefah of Allah, al-Mehdi.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Print versions of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> Ibn Mājah have the sourcing for the narration as being <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> (weak), often mentioning that this is because of the ‘from’ reporting by Sufyān al-Thawri. Perhaps more specifically, Abdar-Razzāq is not held to be strong when he reports directly from Sufyān al-Thawri with ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">an</em> (‘from’) without an additional link in the channel of transmission, even though both are considered trustworthy.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">It also appears in other collections, notably the following:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mustadrak</em> of al-Ḥākim [Vol. 4, no. 8432, 8596]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dal</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’il al-Nabuwa</em>, al-Bayhaqy [Vol. 7, no. 2880/2881]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> al-Bazzār [Vol. 10, no. 4163]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em>, by Nu’aym ibn Ḥammād [no. 896, p. 311]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> Aḥmad [Vol. 5, no. 22441]</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Ḥākim records one version in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mustadrak</em> [no. 8432] with the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em>: Abu Abdullah al-Ṣaffār reported to us Muḥamamd ibn Ibrāhim Aruma narrated to us al-Ḥussein ibn Ḥafṣ narrated to us Sufyān narrated to us from Khālid al-Ḥudzā’ from Abu Qilābah from Abu Usāma from Thawbān, he said the Messenger of Allah peace and blessings be upon him said. Al-Ḥākim then says: ‘This <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>is<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Ṣaḥīḥ</em> upon the conditions of the two Shaykh’s.’ Al-Bazzār in his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> after citing the tradition through this channel comments with: ‘And this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> has been narrated in a manner other than this pathway with this wording. And we don’t know of this wording except by way of this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>. If more meanings of this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> have been narrated, then we chose this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> for the authenticity of its men in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ād</em> (narrating from) Thawbān; its <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ād</em> is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em>.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Presenting all previous analysis and commentary upon these narrations would evidently be beyond scope. It is intended though to provide a short overview. Each narration will be mentioned in turn, together with what a snapshot of what previous scholarly authorities have said. From the outset though it should be noted that scholarly disagreement exists concerning the authenticity of these narrations. Many of the established authorities have criticised the narrators who appear in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> (channel of transmission), quite aside from the reported text.</p><div class="wp-caption alignright" id="attachment_11348" style="background: rgb(241, 241, 241); border: 0px; color: #666666; float: right; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 14px 20px; max-width: 100%; padding: 5px 0px 0px; text-align: center; vertical-align: baseline; width: 310px;"><img alt="" aria-describedby="caption-attachment-11348" class="wp-image-11348 size-medium" height="216" loading="lazy" sizes="(max-width: 300px) 100vw, 300px" src="https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/RANTE_fig._1_opt.jpg?resize=300%2C216&ssl=1" srcset="https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/RANTE_fig._1_opt.jpg?resize=300%2C216&ssl=1 300w, https://i0.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/RANTE_fig._1_opt.jpg?w=620&ssl=1 620w" style="border-radius: 3px; border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; height: auto; line-height: inherit; margin: 0px; max-width: 100%; padding: 0px; vertical-align: baseline;" width="300" /><p class="wp-caption-text" id="caption-attachment-11348" style="border: 0px; color: #999999; font-family: inherit; font-stretch: inherit; font-style: italic; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px 0px 8px; vertical-align: baseline;">Region of Khurasan</p></div><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">With slightly shorter wording, al-Ḥākim cites the tradition elsewhere in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mustadrak</em> [no. 8596], but as a statement of Thawbān:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 80px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">أخبرنا الحسين بن يعقوب بن يوسف العدل ثنا يحيى بن أبي طالب ثنا عبد الوهاب بن عطاء أنبأ خالد الحذاء عن أبي قلابة عن أبي أسماء عن ثوبان رضي الله عنه قال إذا رأيتم الرايات السود خرجت من قبل خراسان فاتوها ولو حبوا فان فيها خليفة الله المهدى</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 80px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">هذا حديث صحيح على شرط الشيخين ولم يخرجاه</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">al-Ḥussein ibn Ya’qub ibn Yusuf al-‘Adl reported to us Yaḥya ibn Abi Ṭālib narrated to us Abdul-Wahhāb ibn ‘Aṭā narrated to us Khālid al-Ḥudzā’ reports from Abu Qilābah from Abu Usāma from Thawbān, may Allah be pleased with him, he said: ‘When you see the black banners coming out from the direction of Khurāsān, then go to them even if you have to crawl, for among them is the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">khalifah</em> of Allah, <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mehdi</em>.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his follow-on comment, al-Ḥākim said: ‘This <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>is<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Ṣaḥīḥ</em> upon the conditions of the two Shaykh’s [sic. Bukhāri and Muslim] but they didn’t record it.’ Similar also appears in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em>, by Nu’aym ibn Ḥammād:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا أبو نصر الخفاف عن خالد عن أبي قلابة عن ثوبان قال إذا رأيتم الرايات السود خرجت من قبل خراسان فائتوها ولو حبوا على الثلج فإن فيها خليفة الله المهدي</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Naṣr al-Khafāf narrated to us from Khālid from Abu Qilābah from Thawbān, he said: When you see the black banners emerging from the direction of Khurāsān, then go to them, even crawling on the snow, for among them is the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">khaleefah</em> of Allah, the Mehdi.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dal</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’il al-Nabuwa</em> of Bayhaqy, there is an intersecting <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> quoted with a slight variance of the reported wording:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">أخبرنا علي بن أحمد بن عبدان أخبرنا أبو القاسم الطبراني حدثنا إبراهيم بن سويد الشبامي حدثنا عبد الرزاق ح وأخبرنا أبو عبد الله الحافظ أخبرنا أبو عبد الله بن محمد بن مخلد بن أبان الجوهري ببغداد حدثنا عبد الله بن أحمد بن إبراهيم الدورقي حدثنا يعقوب بن حميد بن كاسب حدثنا عبد الرزاق أخبرنا الثوري عن خالد الحذاء عن أبي قلابة عن أبي أسماء عن ثوبان قال قال رسول الله صلى الله عليه وسلم يقتتل عند كنزكم هذه ثلاثة كلهم ولد خليفة لا تصير إلى واحد منهم ثم تقبل الرايات السود من خراسان فيقتلونكم مقتلة لم تروا مثلها ثم ذكر شيئا فإذا كان ذلك فأتوه ولو حبوا على الثلج فإنه خليفة الله</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وفي رواية ابن عبدان ثم تجيء الرايات السود فيقتلونكم قتلا لم يقتله قوم ثم يجيء خليفة الله المهدي فإذا سمعتم به فأتوه فبايعوه فإنه خليفة الله المهدي</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Ali ibn Ahmad ibn ‘Abdān reported to us Abul’Qāsim al-Ṭabarāni reported to us Ibrāhim ibn Suwayd al-Shabami narrated to us Abdar-Razzaq narrated to us, <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">hawala</em>, Abu Abdullah al-Ḥāfiz reported to us Abu Abdullah ibn Muhammad ibn Makhlad ibn Abbān al-Jawahiri reported to us in Baghdad, Abdullah ibn Ahmad ibn Ibrahim al-Douraqi narrated to us Ya’qub ibn Ḥumayd ibn Kasib narrated to us Abdar-Razzāq narrated to us al-Thawri reported to us from Khālid al-Ḥudzā’ reports from Abu Qilābah from Abu Usāma from Thawbān he said the Messenger of Allah peace be upon him said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Three will fight one another for your treasure, each one of them the son of a khaleefah, but none of them will gain it. Then <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the black banners will depart from Khur</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">s</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">n</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, and they will kill you in a manner not previously seen</em>. Then he mentioned something [then he said]: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">If that is the case, then go to them </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">if you have to crawl over the snow, for that is the Khaleefah of Allah, al-Mehdi.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">In the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">riw</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āyah</em> of Ibn ‘Abbdān: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Then the black banners will come and they will kill you in a way that no people have killed. Then the khaleefah of Allah, the Mehdi, will come. If you hear of him, then go to him and pledge allegiance to him, for he is the Khaleefah of Allah, the Mehdi.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Notwithstanding the assessments of al-Bazzār and al-Ḥākim, other scholars have differed over this line of reporting, namely: Khālid al-Ḥudzā’ / Abu Qilābah / Abu Usāma / Thawbān. Bayhaqy doesn’t accept this line as being strong. His follow-on comment after citing the tradition is:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وأخبرنا أبو عبد الله الحافظ أخبرنا أبو حامد أحمد بن محمد بن الحسين الخسروجردي حدثنا موسى بن عبد المؤمن حدثنا أبو جعفر محمد بن مسعود أخبرنا عبد الرزاق فذكره</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">بإسناده ومعناه وقال فإذا رأيتموهم فبايعوهم ولو حبوا على الثلج فإنه خليفة الله المهدي</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">تفرد به عبد الرزاق عن الثوري وروي من وجه آخر عن أبي قلابة <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وليس بالقوي</u></span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">And Abu Abdullah al-Ḥāfiz reported to us Abu Ḥāmid Aḥmad ibn Muḥammad ibn al-Ḥussein al-Khasrujardi reported to us Musa ibn Abdul’Mu’min narrated to us Abu Ja’far Muhammad ibn Mas’ud narrated to us Abdar-Razzāq reported to us and he mentioned it.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">By way of its <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ād</em> and its meaning, and he said, <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">‘If you see them, pledge allegiance to them even if should you have to crawl on the snow, for he is the Khaleefah of Allah, the Mehdi.’</em>The tradition has been narrated by Abdar-Razzāq from al-Thawri alone. It was narrated from another pathway from Abu Qilābah and <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">it is not strong</u>.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-‘Ilal</em> of Aḥmad ibn Ḥanbal [Vol. 2, no. 2443], Ibn ‘Ulayah is quoted, citing the weakness of this line of reporting, namely; Khālid al-Ḥudzā’ / Abu Qilābah / Abu Usāma / Thawbān; the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> is viewed as having an underlying defect. In the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em>, Aḥmad has the abridged narrative but with a broken channel of reporting:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا عبد الله حدثني أبي ثنا وكيع عن شريك عن على بن زيد عن أبي قلابة عن ثوبان قال قال رسول الله صلى الله عليه وسلم إذا رأيتم الرايات السود قد جاءت من قبل خراسان فائتوها فان فيها خليفة الله المهدي</span><br /><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">تعليق شعيب الأرنؤوط: إسناده ضعيف</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abdullah narrated to us my father narrated to me Waki’ narrated to us from Shareek from Ali ibn Zayd from Abu Qilābah from Thawbān, he said the Messenger of Allah peace and blessings be upon him said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">If you see the black banners that come from Khur</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āsān, go to them, for within them is the khaleefah of Allah, the Mehdi.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his commentary upon the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad </em>Shu’ayb al-Arnā’uṭ states that the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ād</em> is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> (weak). Bayhaqy has this channel also in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dalā’il al-Nabuwa. </em>The <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> appears to be <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munqaṭi,</em> because it is not established beyond reasonable doubt that Abu Qilābah heard directly from Thawbān, as pointed out by several authorities, including al-Dhahabi in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Siyar ‘Alām al-Nubulā’</em> [Vol. 4, no. 678, pp. 470/471] and al-Ḥāfiz Ibn Ḥajar in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tahzeeb al-Tahzeeb</em> [Vol. 5, no. 4388]. It can reasonably be assumed that the missing narrator after Abu Qilābah is Abu Usāma al-Raḥbi in light of the other channels; the wording is similar to the abridged narratives previously mentioned in any case.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;"><span style="font-family: inherit;"><span class="ez-toc-section" id="%E1%B8%A4adith_of_Abu_Hurayrah" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ḥadith of Abu Hurayrah</u></span><span style="font-family: inherit; font-size: small; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Abu Esa al-Tirmidhi has this narration in his collection of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em>:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا قتيبة حدثنا رشدين بن سعد عن يونس عن ابن شهاب الزهري عن قبيصة بن ذؤيب عن أبي هريرة، قال قال رسول الله صلى الله عليه وسلم <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">تخرج من خراسان رايات سود</u> لا يردها شيء حتى تنصب بإيلياء</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">هذا حديث غريب</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Qutayba narrated to us Rishdeen ibn Sa’d narrated to us from Yunus from Ibn Shihāb al-Zuhri from Qabeeṣa ibn Dhu’wayb from Abu Hurayrah, he said the Messenger of Allah peace and blessings be upon him said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Black banners will come from Khur</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">s</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">n</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, nothing shall turn them back until they are planted in </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Iliyā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">[Abu Esa] This <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>is<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> ghareeb</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Designating the narration as ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ghareeb</em>,’ is an indication by al-Tirmidhi that it is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aef</em>. It is also cited in other collections, notably the following:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dal</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’il al-Nabuwa</em>, al-Bayhaqy [Vol. 7, no. 2882]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em>, Nu’aym ibn Ḥammād [no. 583, p. 213]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> Aḥmad [Vol. 8, no. 8760]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mu’jam al-Awsat, </em>al-Ṭabarāni [Vol. 4, no. 3536]</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The reference in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">matn </em>(reported textual wording) to ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Iliyā</em>’ refers to Jerusalem, stemming presumably from the Roman name for the city, ‘Aelia Capitolina.’ That which is recorded in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em> of Nu’aym ibn Ḥammād gives further confirmation of the city:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا قتيبة بن سعيد حدثنا رشدين بن سعد المهري عن يونس بن يزيد الأيلي عن ابن شهاب عن قبيصة بن ذؤيب عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم تخرج من خراسان رايات سود لا يردها شئ حتى تنصب بايلياء يعني بيت المقدس</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Qutayba narrated to us Rishdeen ibn Sa’eed al-Mihri narrated to us from Yunus ibn Yazeed al-‘Ayli from Ibn Shihāb from Qabeeṣa ibn Dhu’wayb from Abu Hurayrah, may Allah be pleased with him, he said the Messenger of Allah peace and blessings be upon him said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Black banners will appear from Khurāsān; nothing will stop them until they are raised in Iliyā’, meaning Bayt al-Maqdis.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad </em>of Aḥmad the same tradition is recorded:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا عبد الله حدثني أبي حدثنا يحيى بن غيلان وقتيبة بن سعيد قالا حدثنا رشدين بن سعد قال يحيى بن غيلان في حديثه قال حدثني يونس بن يزيد عن بن شهاب عن قبيصة عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال يخرج من خراسان رايات سود لا يردها شيء حتى تنصب بإيلياء</span><br /><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">تعليق شعيب الأرنؤوط: إسناده ضعيف جدا</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abdullah narrated to us my father narrated to us Yaḥya ibn Ghaylān and Qutayba ibn Sa’eed narrated to us, they said Rishdeen ibn Sa’d narrated to us; Yaḥya ibn Ghaylān in his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> said: Yunus ibn Yazeed narrated to us from Ibn Shihāb from Qabeeṣa from Abu Hurayrah from the Messenger of Allah peace and blessings be upon him, he said:<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Black banners will come from Khur</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">s</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">n, nothing shall turn them back until they are planted in </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Iliyā.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his commentary upon the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad </em>Shu’ayb al-Arnā’uṭ says: ‘Its <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef jiddan</em>.’ After mentioning the tradition, Bayhaqy’s comment is: ‘It was narrated singularly by Rishdeen ibn Sa’d from Yunus ibn Yazeed, narrated closely from this wording also by Ka’b al-Ahbār, perhaps it is similar, and Allah knows best.’ The singularity of reporting from Rishdeen ibn Sa’d is also noted by al-Ṭabarāni. Fatal for the narration altogether is this narrator’s presence. Rishdeen ibn Sa’d, has been heavily criticised by the previous scholarly authorities. Al-Ḥāfiz records the assessment in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tahzeeb al-Tahzeeb</em> [Vol. 3, no. 2526], which includes the following:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Abu Ḥātim said: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Munkar </em>in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">adith</em> and in him, negligence. And he narrates <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">man</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">keer</em> from the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">thiq</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">t</em> (trustworthy narrators); <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aef </em>in<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> ḥadith</em>.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">al-Nasā’i said: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Matruk</em> (discarded) in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>’; elsewhere noting: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef </em>in<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> ḥadith</em>, do not write his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Ibn Qānih’ and al-Dāraquṭni said: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef </em>in<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> ḥadith</em>.’</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Ibn Sa’d also records his status as <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef </em>in<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> ḥadith</em> in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṭabaqāt </em>[Vol. 7, no. 6248]. Al-Dhahabi has similarly in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-I’tidal fi Naqd al-Rij</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">l</em> [Vol. 2, no. 2870], noting the additional assessments of:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Ibn Ma’een said: ‘He is nothing’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Abu Zur’a said: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">aef’</em></li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Al-Jawzajāni said: ‘He has many <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">man</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">keer</em>’ [sic. pl. <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munkar, </em>disclaimed]</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">With this assessment, together with the singularity of the report, no standing proof can be established with this. Thus, it seems very difficult to contend with Shu’ayb al-Arnā’uṭ’s comment of this narration being <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef jiddan</em>.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;"><span style="font-family: inherit;"><span class="ez-toc-section" id="%E1%B8%A4adith_of_Ibn_Masud" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ḥadith of Ibn Mas’ud</u></span><span style="font-family: inherit; font-size: small; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Again, among the well-known books of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>, this tradition is only cited in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> of Ibn Mājah in the book of <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Fitan</em>. The wording is longer, with a different <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> altogether:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا عثمان بن أبي شيبة حدثنا معاوية بن هشام حدثنا علي بن صالح عن يزيد بن أبي زياد عن إبراهيم عن علقمة عن عبد الله، قال بينما نحن عند رسول الله صلى الله عليه وسلم إذ أقبل فتية من بني هاشم فلما رآهم النبي صلى الله عليه وسلم اغرورقت عيناه وتغير لونه قال فقلت ما نزال نرى في وجهك شيئا نكرهه فقال إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإن أهل بيتي سيلقون بعدي بلاء وتشريدا وتطريدا <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حتى يأتي قوم من قبل المشرق معهم رايات سود </u>فيسألون الخير فلا يعطونه فيقاتلون فينصرون فيعطون ما سألوا فلا يقبلونه حتى يدفعوها إلى رجل من أهل بيتي فيملؤها قسطا كما ملؤوها جورا فمن أدرك ذلك منكم فليأتهم ولو حبوا على الثلج</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Uthmān ibn Abi Shayba narrated to us Mu’āwiya ibn Hishām narrated to us Ali ibn Ṣāliḥ narrated to us from Yazeed ibn Abi Ziyād from Ibrāhim from ‘Alqama from Abdullah, he said: While we were with the Messenger of Allah peace and blessings be upon him, some youngsters from Banu Hāshim came along. When the Prophet peace and blessings be upon him saw them, his eyes filled with tears and his colour changed. I said: We still see something in your face that we do not like (to see). He said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We are members of a Household for whom Allah has chosen the hereafter over this world. The people of my Household will face calamity, expulsion and exile after I am gone, <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">until some people will come from the east carrying black banners</u>.</em> <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">They will ask for something good but will not be given it. Then they will fight and will be victorious, then they will be given what they wanted, but they will not accept it and will give leadership to a man from my ahl ul bayt </em>[people of my household]. <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Then they will fill it </em>[sic. the earth] <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">with justice just as it was filled with injustice. Whoever among you lives to see that, let him go to them even if he has to crawl over snow.’</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Several collections record this tradition, among them:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Muṣṣanaf</em> of Ibn Abi Shayba [Vol. 14, no. 38723]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em>, Nu’aym ibn Ḥammād [p. 188]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> Abu Ya’la [Vol. 9, no. 5084]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> al-Bazzār [Vol. 4, no. 1491, 1566]</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mustadrak</em> of al-Ḥākim [Vol. 4, no. 8434]</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The wording reported by Nu’aym ibn Ḥammād is as follows:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا محمد بن فضيل وعبد الله بن إدريس وجرير عن يزيد بن أبي زياد عن إبراهيم عن علقمة عن عبد الله رضي الله عنه قال بينما نحن عند رسول الله صلى الله عليه وسلم إذ جاء فتية من بني هاشم فتغير لونه فقلنا يا رسول الله ما نزل نرى في وجهك شيئا نكرهه؟ فقال إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإن أهل بيتي هؤلاء سيقتلون بعدي بلاء وتطريدا وتشريدا حتى يأتي قوم من هاهنا، <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">من نحو المشرق أصحاب رايات سود</u> يسلون الحق فلا يعطونه مرتين أو ثلاثا فيقاتلون فينصرون فيعطون ما سألوا فلا يقبلوها حتى يدفعوها إلى رجل من أهل بيتي فيملوها عدلا كما ملوها ظلما فمن أدرك ذلك منكم فليأتهم ولو حبوا على الثلج فإنه المهدي</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Muḥammad ibn Fuḍeel, Abdullah ibn Idris and Jarir narrated to us from Yazeed ibn Abi Ziyād from Ibrāhim from ‘Alqama from Abdullah, may Allah be pleased with him, he said: While we were with the Messenger of Allah peace and blessings be upon him, youth from the Hashemites came, and his color changed, so we said: O Messenger of Allah, what has been revealed to you? We saw from your face that there is something that you dislike. He said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We, the ahl ul bayt </em>(people of the house),<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> Allah chose the next world over this world, so the people of my house, these, will encounter trial, expulsion, and scattering after me, until <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">a group from there, from the east, supporters of the black banners</u>, who will ask for their due, but will not give it two or three times. They will fight, and be victorious, so then they will receive what they asked for. They will not receive it until they give it to a man from my ahl ul bayt, who will fill it with justice just as it has been filled with injustice. Whoever of you lives in that time, let him go to them, even crawling on the snow, for he is the Mehdi.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> of Abu Ya’la, while the channel for the narration again goes through Yazeed ibn Abi Ziyād, the wording is considerably abridged:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا أبو هشام الرفاعي محمد بن يزيد ابن رفاعة حدثنا أبو بكر بن عياش حدثنا يزيد بن أبي زياد عن إبراهيم عن علقمة عن عبد الله قال قال رسول الله صلى الله عليه وسلم تجيء رايات سود من قبل المشرق وتخوض الخيل الدماء إلى ثنتها يظهرون العدل ويطلبون العدل فلا يعطونه فيظهرون فيطلب منهم العدل فلا يعطونه</span><br /><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">قال حسين أسد: إسناده ضعيف</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Hisham al-Rifa’i Muḥammad ibn Yazeed ibn Rifa’a narrated to us Abu Bakr ibn ‘Ayyash narrated to us Yazeed ibn Abi Ziyād narrated to us from Ibrāhim from ‘Alqama from Abdullah, he said the Messenger of Allah peace and blessings be upon him said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Then the black banners will depart from the east</u></em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">, </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">and the horses wade in blood, until they seek out justice. They demand justice, but aren’t given it; justice is asked of them, but it is not given.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his commentary upon the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em>, Hussein Asad said: ‘Its <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">d</em> is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em>.’ The narration in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Musnad</em> al-Bazzār is to be found in two places, the latter, abridged similarly, but with a different <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">d</em> to Ibrāhim / ‘Alqama /Abdullah ibn Mas’ud:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وحدثنا الفضل بن سهل قال نا عبد الله بن داهر الرازي قال نا أبي عن بن أبي ليلى عن الحكم عن إبراهيم عن علقمة عن عبد الله أن النبي ذكر فتية من بني هاشم فاغرورقتا عيناه وذكر الرايات السود فقال فمن أدركها فليأتها ولو حبوا على الثلج</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">And al-Faḍl ibn Sahl narrated to us he said Abdullah ibn Dāhir al-Rāzi narrated to us he said my father narrated to us from Ibn Abi Layla from al-Ḥakam from Ibrāhim from ‘Alqama from Abdullah, that the Prophet mentioned about the young men from Bani Hashim, so much so that his eyes were swollen; and he mentioned <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">the </u><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">black banners</u>, he said: <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever catches that, let him go to them even if they have to crawl over snow.</em></p><div class="wp-caption alignright" id="attachment_11349" style="background: rgb(241, 241, 241); border: 0px; color: #666666; float: right; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 14px 20px; max-width: 100%; padding: 5px 0px 0px; text-align: center; vertical-align: baseline; width: 310px;"><img alt="" aria-describedby="caption-attachment-11349" class="wp-image-11349 size-medium" height="181" loading="lazy" sizes="(max-width: 300px) 100vw, 300px" src="https://i1.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/Bill-Gates-Klaus-Schwab.jpg?resize=300%2C181&ssl=1" srcset="https://i1.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/Bill-Gates-Klaus-Schwab.jpg?resize=300%2C181&ssl=1 300w, https://i1.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/Bill-Gates-Klaus-Schwab.jpg?resize=768%2C464&ssl=1 768w, https://i1.wp.com/www.renascencefoundation.com/wp-content/uploads/2021/10/Bill-Gates-Klaus-Schwab.jpg?w=1024&ssl=1 1024w" style="border-radius: 3px; border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; height: auto; line-height: inherit; margin: 0px; max-width: 100%; padding: 0px; vertical-align: baseline;" width="300" /><p class="wp-caption-text" id="caption-attachment-11349" style="border: 0px; color: #999999; font-family: inherit; font-stretch: inherit; font-style: italic; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px 0px 8px; vertical-align: baseline;">Tirelessly filling the world with injustice</p></div><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Bar this channel of al-Bazzār, each of the narrations is reported via Yazeed ibn Abi Ziyād, purportedly narrating from Ibrāhim al-Nakha’i from ‘Alqama from Abdullah ibn Mas’ud. Although in his follow-on comment here, al-Bazzār states of Abdullah ibn Dāhir al-Rāzi as being ‘a man from the people Ra’i, <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣ</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āli</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥ </em>in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em>,’ other scholarly authorities haven’t been as favourable. Ibn ‘Adi includes him in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-K</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mil fi Du’af</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">’ al-Rij</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">l</em> [Vol. 4, no. 1046, p. 238] citing the narration of the black banners with the same <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isn</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">d</em> as al-Bazzār, yet with the extended wording. Ibn ‘Adi also quotes the assessment of Yaḥya ibn Ma’een that ‘he is nothing.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Regarding the narrator Yazeed ibn Abi Ziyād, Ibn Ḥajar records in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Taqreeb al-Tahzeeb</em> [no. 7717, p. 601], that he is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em>, as does Ibn Ḥazm in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Muḥalla</em> [Vol. 6, pp 183, 192, Issue 1099]. They aren’t alone in forming that judgement. In <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tahzeeb al-Tahzeeb</em> [Vol. 11, no. 150531], al-Ḥāfiz Ibn Ḥajar notes various authorities having the same judgement, including:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">And Waki’ said: ‘Yazeed ibn Abi Ziyād (narrating) from Ibrāhim al-Nakha’i, ‘Alqama from Abdullah, the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>of the (black) banners, is nothing.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Abu Zur’a said: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">layyin</em>; write his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> but they are not utilised.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Abu Ḥātim said: ‘he is not strong.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">al-Nasā’i said: ‘he is not strong.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">al-Dāraquṭni said: ‘he doesn’t deviate regarding the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em>; <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em>, he makes a lot of mistakes.’</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Dhahabi also directs much criticism towards this narrator, particularly too in relation to the narration at hand, noting that it is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">munkar</em>. In <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Siy</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">r ‘Al</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">m al-Nubul</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">’</em>, [Vol. 6, no. 2041, pp. 129/133] he records:</p><ul style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; list-style: none; margin: 0px 0px 15px 30px; padding: 0px; vertical-align: baseline;"><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Uthmān al-Dārimi narrated from Yaḥya: ‘he is not strong.’</li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Abu Ya’la narrated from Yaḥya: ‘<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef al-ḥadith.’</em></li><li style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; list-style: square; margin: 0px; padding: 0px; vertical-align: baseline;">Aḥmad ibn Ḥanbal said: ‘his <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> concerning the (black) banners, it is nothing.’</li></ul><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Ḥākim has the narration in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mustadrak</em>, with lengthier wording, via a different <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em>:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">أخبرني أبو بكر بن دارم الحافظ بالكوفة ثنا محمد بن عثمان بن سعيد القرشي ثنا يزيد بن محمد الثقفي ثنا حنان بن سدير عن عمرو بن قيس الملائي عن الحكم عن إبراهيم عن علقمة بن قيس وعبيدة السلماني عن عبد الله بن مسعود رضي الله عنه قال أتينا رسول الله صلى الله عليه وسلم فخرج إلينا مستبشرا يعرف السرور في وجهه فما سألناه عن شيء إلا أخبرنا به ولا سكتنا إلا ابتدأنا حتى مرت فتية من بني هاشم فيهم الحسن والحسين، فلما رآهم التزمهم وانهملت عيناه فقلنا يا رسول الله ما نزال نرى في وجهك شيئا نكرهه فقال إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإنه سيلقى أهل بيتي من بعدي تطريدا وتشريدا في البلاد <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حتى ترتفع رايات سود من المشرق</u> فيسألون الحق فلا يعطونه ثم يسألونه فلا يعطونه ثم يسألونه فلا يعطونه فيقاتلون فينصرون، فمن أدركه منكم أو من أعقابكم فليأت إمام أهل بيتي ولو حبواعلى الثلج، فإنها رايات هدى يدفعونها إلى رجل من أهل بيتي يواطئ اسمه اسمي، واسم أبيه اسم أبي فيملك الأرض فيملأها قسطا</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Bakr ibn Dārim al-Ḥāfiz reported to me in Kufa, Muḥammad ibn Uthmān ibn Sa’eed al-Qurashi narrated to us Yazeed ibn Muḥammad al-Thaqafi narrated to us Ḥanān ibn Sudeer narrated to us from ‘Amr ibn Qays al-Malā’i from al-Ḥakam from Ibrāhim from ‘Alqama ibn Qays and ‘Abida al-Salmāni from Abdullah ibn Mas’ud, may Allah be pleased with him, he said: We came to the Messenger of Allah, peace and blessings be upon him and he came out to us with glad tidings, happiness upon his face, and we did not ask him about anything except that he reported to us. And we did not remain silent except that we began until young men from Banu Hashim passed by, among them was Ḥasan and Ḥussein. When he saw them, he held them tight, and his eyes narrowed, so we said: O Messenger of Allah, we still see something in your face that we dislike. He said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">We, the ahl al-Bayt </em>[people of the Prophetic household] <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Allah has chosen the Hereafter for us over this world. Verily, my ahl al-Bayt will, after me, suffer expulsions and fright in the towns, <u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">until the black flags rise from the East</u>. So, they will demand their right, but they will not be given it. Then, they will demand it, but they will not be given it. Then, they will demand it, but they will not be given it. As a result, they will fight and will be helped to achieve victory (by Allah). Whosoever amongst you or your descendants meets it </em>(that time),<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> he must go to the Im</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">m of my ahl ul-Bayt, even if he has to crawl on snow, for they are flags of guidance. They will submit them to a man from my ahl ul-Bayt. His name corresponds with my name, and the name of his father is the name of my father. He will rule the earth by kingdom, and will thereby fill it with equity and justice.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">A point of note here, is that the last two sentences that appear are reported in other narrations that are related to the coming of the Mehdi, but have no mention of the black banners, such as those found in the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> collections al-Tirmidhi and Abu Dāwud.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Ḥākim didn’t provide a follow-on comment to this. Al-Dhahabi did though in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Talki</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ṣ</em> [Vol. 7, no. 1108]: ‘I say, this is <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mawdu’</em> (fabricated).’ After noting these comments in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Silsilah al-A</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥā</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">dith</em> [Vol. 11, no. 5203], Albāni grades the narration as <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em>, in addition to the previous one, citing the narrator Yazeed ibn Abi Ziyād. For the narration of al-Ḥākim, Albāni, with others thereafter following him, have opined that the weakness of the channel, its underlying defect, seems to stem from the narrator Ḥanān ibn Sudeer. Others have mentioned that none of the well-established narrators reporting al-Ḥakam / Ibrāhim al-Nakha’i cite the tradition with this wording despite their considerable number. Ḥanān ibn Sudeer has less than a handful of narrations. He is mentioned by Ibn Ḥibbān in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Thiqāt</em> [Vol. 8, no. 13091], and al-Dāraquṭni makes mention of him noting that differences have occurred upon this line of reporting in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-‘Ilal </em>[Vol. 5, no. 808, p. 184]; he notes that he is ‘One of the scholars of the Shia.’</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;"><span style="font-family: inherit;"><span class="ez-toc-section" id="Other_traditions" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Other traditions</u></span><span style="font-family: inherit; font-size: small; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">One can consult <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan</em> by Nu’aym ibn Ḥammād to explore many of the non-Prophetic narrations that have been recorded concerning the march of the ‘black banners.’ To a lesser extent, Bayhaqy also has some in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Dal</em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ā’il al-Nabuwa</em>. Many of these narrations though, including the <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">mursal</em> of Sa’eed ibn al-Musayyib cited in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Kitāb al-Fitan, </em>merge the issue of the black banners with that of the rise of the Abbasid <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Khilāfah</em>. In <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Bidāyah wal’Nihāya</em>, Ibn Kathir seeks to point out that the Prophetic narrations of the black banners are in fact distinct from that related to the rise of the Abbasids.</p><h2 class="fittexted_for_content_h2" style="background-color: white; border: 0px; color: rgba(177, 124, 67, 0.81); font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; letter-spacing: -0.7px; line-height: 1.3em; margin: 0px 0px 14px; overflow-wrap: break-word; padding: 0px; vertical-align: baseline;"><span style="font-size: medium;"><span style="font-family: inherit;"><span class="ez-toc-section" id="Concluding_remarks" style="border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span><u style="border: 0px; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Concluding remarks</u></span><span style="font-family: inherit; font-size: small; font-weight: 400;"><span class="ez-toc-section-end" style="border-color: initial; border-image: initial; border-style: initial; border: 0px; color: #666666; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></span></h2><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">As one may readily discern, this topic is complicated. Quite apart from the analysis of the narrations, the narrators and the reported textual wording, placing this within the broader context of events related to the ‘end of days,’ is indeed a difficult task. Scholarly disagreements aside though, one may find some solace in the following authentic tradition to be found in <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> Muslim, outlining that there will always be a group people from among this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ummah</em> who will be steadfast:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا سعيد بن منصور وأبو الربيع العتكي وقتيبة بن سعيد قالوا حدثنا حماد وهو ابن زيد عن أيوب عن أبي قلابة عن أبي أسماء عن ثوبان قال قال رسول الله صلى الله عليه وسلم لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خذلهم حتى يأتي أمر الله وهم كذلك</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Sa’eed ibn Manṣur, Abu-Rabi’a al-‘Ataki and Qutayba ibn Sa’eed narrated to us, they said Ḥammād, and he is Ibn Zayd narrated to us from Ayub from Abu Qilābah from Abu Usāma from Thawbān, he said the Messenger of Allah peace be upon him said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">A </em><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṭā’ifa</em> (group of people)<em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"> from my Ummah will always remain triumphant on the right path and continue to be triumphant. He who deserts them shall not be able to do them any harm. They will remain in this position until Allah’s command is executed.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">The challenges this <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ummah </em>faces are immense. We ask Allah to grant us the forbearance to recognise such a <em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṭā’ifa</em>, to align with them, lending them our support. If that means to crawl over ice, then we pray to Allah to give us the strength to do so.</p><hr style="background: rgb(238, 238, 238); border-bottom-color: rgb(238, 238, 238); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 2px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; height: 1px; margin: 30px 0px;" /><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ياأيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم ذلك فضل الله يؤتيه من يشاء والله واسع عليم</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O you who believe, if any of you go back on your faith, Allah will soon replace you with people He loves and who love Him, people who are humble towards the believers, hard on the disbelievers, and who strive in Allah’s way without fearing the blame of the blamers. Such is Allah’s favour, He grants it to whoever He will. Allah has endless bounty and knowledge" </em><span face="Poppins, sans-serif" style="color: #666666;">[5: 54]</span><span style="background-color: transparent; text-align: left;"> </span></p><p><a href="https://www.renascencefoundation.com/march-of-the-black-banners/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-39432015777924373712021-12-09T23:08:00.008+00:002021-12-09T23:15:31.672+00:00A declaration of war?<p></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: xx-small;"><br /></span></div><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; color: rgba(177, 124, 67, 0.81); font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><span style="border: 0px; color: rgba(177, 124, 67, 0.81); font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O you who believe, beware of Allah: give up any outstanding dues from usury, if you are true believers</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">If you do not, then be warned of war from Allah and His Messenger</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-align: center; vertical-align: baseline;">[Qur’ān 2: 278/279]</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir</em>, al-Suyuṭi summarises several important narratives regarding the interpretation of these verses.<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn1" name="_ftnref1" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[1]</a> Of particular note is the narrative that is mentioned purportedly to be from Ibn ‘Abbās:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">واخرج ابن جرير وابن منذر وابن ابي حاتم عن ابن عباس في قوله: فاذنوا بحرب قال من كان مقيماً على الربا لا ينزع عنه فحق على امام المسلمين ان يستتيبه فان نزع والا ضرب عنقه</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">As narrated by Ibn Jarir, Ibn Mundthir and Ibn Abi Ḥātim from Ibn ‘Abbās regarding His statement (in the verse): ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">be warned of war</em>,’ he said: If someone insists on usury and does not desist, it is the lawful duty for the Imām of the Muslims to ask him to repent. If he does not desist, he strikes his neck.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Placing the reported opinion from Ibn ‘Abbās into modern legal language this could well become: ‘to be put on notice of a declaration of war,’ is a failure to desist from dealing in usury, which places this matter within the remit of capital punishment, that is within purview of the lawfully constituted Imām to undertake. As mentioned by al-Suyuṭi, other scholars of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>have noted this view. Al-Ṭabari records the statement in full together with the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em> in is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>of these verses from <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Surah al-Baqara</em>:<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn2" name="_ftnref2" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[2]</a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثني المثنى قال حدثنا عبد الله بن صالح قال حدثني معاوية عن علي عن ابن عباس في قوله يا أيها الذين آمنوا اتقوا الله وذروا ما بقي من الربا إلى قوله فأذنوا بحرب من الله ورسوله فمن كان مقيماً على الربا لا ينزع عنه، فحق على إمام المسلمين أن يستتيبه، فإن نزع وإلا ضرب عنقه</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">al-Muthanna narrated to me he said Abdullah ibn Ṣāliḥ narrated to us he said Mu’āwiyah narrated to me from Ali from Ibn ‘Abbās regarding His statement: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O you who believe, beware of Allah: give up any outstanding dues from usury</em>,’ until where He stated: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">then be warned of war from Allah and His Messenger</em>.’ (Ibn ‘Abbās said): If someone insists on usury and does not desist, it is the lawful duty for the Imām of the Muslims to ask him to repent. If he does not desist, he strikes his neck.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Qurṭubi also cites the statement of Ibn ‘Abbās in his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir</em>, but without the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād.</em><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn3" name="_ftnref3" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[3]</a> He adds some additional commentary, including the interpretation of Qatādah:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">هذا وعيد إن لم يذروا الربا، والحرب داعية القتل وروى ابن عباس أنه يقال يوم القيامة لآكل الربا خذ سلاحك للحرب</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">This is a threat to anyone who does not abandon usury. War calls for killing (and bloodshed). And it is narrated by Ibn ‘Abbās that he said that on the day of judgement it will be said to the practitioner of usury: ‘Take up your weapons for war.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وقال قتادة أوعد الله أهل الربا بالقتل فجعلهم بهرجا أينما ثقفوا وقيل المعنى إن لم تنتهوا فأنتم حرب لله ولرسوله</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">And Qatādah said: ‘Allah threatened the people of usury with execution and made them lawful for such wherever they are found.’ It is said that the meaning is: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">If you do not desist, you are at war with Allah and His Messenger</em>,’ meaning you are their enemies.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وقال ابن خويز منداد ولو أن أهل بلد اصطلحوا على الربا استحلالا كانوا مرتدين، والحكم فيهم كالحكم في أهل الردة، وإن لم يكن ذلك منهم استحلالا جاز للامام محاربتهم، ألا ترى أن الله تعالى قد أذن في ذلك فقال فأذنوا بحرب من الله ورسوله</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">And Ibn Khuwayzimandād said: ‘If the people of a land think usury to be lawful, they are <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">muradeed </em>(apostates) and the ruling regarding them is the same as that of the people of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">rida</em> (apostasy), and it is permitted for the ruler to fight them. Do you not see that Allah the Exalted has announced that when He says: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">be warned of war from Allah and His Messenger</em>’?<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn4" name="_ftnref4" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[4]</a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Al-Ṭabari records the statement of Qatādah via two <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em>’s, the first with a slight variance of wording:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثنا بشر قال حدثنا يزيد قال حدثنا سعيد عن قتادة قوله وذروا ما بقي من الربا إن كنتم مؤمنين فإن لم تفعلوا فأذنوا بحرب من الله ورسوله أوعدهم الله بالقتل كما تسمعون، فجعلهم بهرجاً أينما ثقفوا</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah, regarding His statement: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">give up any outstanding dues from usury, if you are true believers. If you do not, then be warned of war from Allah and His Messenger</em>,’ [Qatādah said]: Allah promised the people of usury with execution with what has been heard, and made them lawful for such wherever they are found.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثني يعقوب بن إبراهيم قال حدثنا ابن علية عن سعيد بن أبي عروبة عن قتادة مثله</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Ya’qub ibn Ibrāhim narrated to me he said Ibn ‘Aliyah narrated to us from Sa’eed ibn Abi ‘Aruba from Qatādah, with it similarly.<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn5" name="_ftnref5" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[5]</a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">His follow-on comment is: ‘Abu Ja’far said: And all these reports are foreshadowing that which is outlined in His statement: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">then be warned of war from Allah and His Messenger</em>,’ a declaration of war unto them and killing from Allah the Almighty.’<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn6" name="_ftnref6" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[6]</a> Qatādah’s interpretation, like that of Ibn ‘Abbās, also places this matter within the remit of capital punishment, indicating that the ‘declaration of war’ being made in the verse leads to specific consequences in the present worldly life.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>al-Qurṭubi goes on to quote a tradition from the Prophet peace and blessings be upon him which states: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">A time will come upon people when there will not be anyone left who does not consume usury, and even one who does not consume it will be touched by its dust</em>.<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">’</em> The narration appears in the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> collections of Abu Dāwud, al-Nasā’i and Ibn Mājah, as well as being cited by al-Ḥākim in his <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Mustadrak.</em> There is disagreement about this though, particularly in relation to the higher portion of the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">isnād</em>. For example, print versions of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan </em>Ibn Mājah carry the sourcing as being <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḍaef</em> (weak), with a comment, referenced to al-Munthari in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Targheeb</em>, that the majority hold that al-Ḥasan al-Baṣri didn’t hear and receive <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith</em> from Abu Hurayrah. The wording as reported by al-Nasā’i is:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">أخبرنا قتيبة قال حدثنا ابن أبي عدي عن داود بن أبي هند عن سعيد بن أبي خيرة عن الحسن عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم يأتي على الناس زمان يأكلون الربا فمن لم يأكله أصابه من غباره</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Qutayba reported to us he said Ibn ‘Adi narrated to us from Dāwud ibn Abi Hind from Sa’eed ibn Abi Khayra from al-Ḥasan from Abu Hurayrah, he said the Messenger of Allah peace and blessings be upon him said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">There will come a time when there will be no one left who does not consume usury, and whoever does not consume it will nevertheless be affected by its dust.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">In a separate tradition of the (smaller) <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sunan</em> (book of marriage, chapter on ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">khul</em>’), al-Nasā’i seems to also take this view, commenting thereafter as follows: ‘Abu Abdar-Raḥman (al-Nasā’i) said – al-Ḥasan didn’t hear anything from Abu Hurayrah.’ Al-Ḥākim records the same narration in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mustadrak</em> connected via Dāwud ibn Abi Hind, thereafter, commenting as follows: ‘There is disagreement amongst the scholarly authorities as to whether al-Ḥasan heard from Abu Hurayrah. If (it is) authentically (established) that he did hear from him, then this <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">ḥadith </em>is <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em>.’<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn7" name="_ftnref7" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[7]</a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">That the consumption of usury is counted among the seven ‘deadly sins,’ – <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-mubiq</em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āt</em>, is clearly established by many authentic traditions, a matter that is not in dispute. For example, as mentioned in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Ṣaḥīḥ</em> Muslim:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; text-align: right; vertical-align: baseline;"><span color="rgba(177, 124, 67, 0.81)" style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 600; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">حدثني هارون بن سعيد الأيلي حدثنا ابن وهب قال حدثني سليمان بن بلال عن ثور بن زيد عن أبي الغيث عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">اجتنبوا السبع الموبقات</u>، قيل يا رسول الله وما هن؟ قال الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل مال اليتيم، <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">وأكل الربا</u>، والتولي يوم الزحف، وقذف المحصنات المؤمنات</span></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Hārun ibn Sa’eed al-Ayli narrated to me Ibn Wahb narrated to us he said Sulaymān ibn Bilāl narrated to me from Thawr ibn Zayd from Abi al-Ghayth from Abu Hurayrah that the Messenger of Allah peace be upon him said:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;"><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Avoid the seven mubiq</u></em><em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">āt</u></em>. It was said: What are they, O Messenger of Allah? He replied: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Shirk with Allah, magic, the killing of one whom Allah has declared inviolate without a just cause, consuming the property of an orphan, <u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">consuming usury</u>, turning back when the army advances, and slandering chaste women who are believers, but unwary.</em></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Ibn Ḥazm refers to the verses of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Baqara</em> in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Muḥalla</em> when discussing the disputes that have arisen over the matter of <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">muḥāraba</em> (brigandage). He writes:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Abu Muḥammad said: If it is said – We do not accept that whoever is disobedient, other than <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">kufr </em>(disbelief) is not at war with Allah the Exalted and His Messenger peace be upon him. We say unto him, and with Allah the Exalted is all <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tawfeeq</em>, that Allah the Exalted has said: ‘<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O you who believe, beware of Allah: give up any outstanding dues from usury, if you are true believers. If you do not, then be warned of war from Allah and His Messenger</em>.’</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px 0px 0px 40px; vertical-align: baseline;">Indeed, it is correct that not every (individual) that is disobedient is (categorised) as a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">muḥārib</em> (brigand), and not every <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">muḥārib</em> is a <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">kāfir </em>(disbeliever). Thereafter, we considered that (matter) also and we found that Allah the Exalted has made judgement in relation to the <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">muḥārib</em>, and we mentioned from that (the ruling of) execution, or crucifixion; cutting off the hands and feet from opposite sides, as well as exile from the land. All of which may be supplanted if repentance is made prior to that.<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn8" name="_ftnref8" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[8]</a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">From what has been outlined by way of the Qur’ānic verses together with the accompanying <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir</em>, several important but no less unsettling questions seem to arise. How is it that every ‘Muslim country,’ has usury within its banking system – whether those interest rates are utilised on loans, deposits, credit cards, the base-rate or even an inter-bank rate? These usurious rates are a matter of public knowledge, being easily obtained from open-source data.<a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftn9" name="_ftnref9" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[9]</a> Given that the prohibition of usury is textually beyond dispute, coupled together with another verse in <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Surah al-Baqara</em> [Qur’ān 2: 275] giving the explicit prohibition, how has this prohibition been ‘overturned,’ or even ‘overruled,’ by temporal worldly authorities? With the verse [2: 279] stating that there is a ‘notice of a declaration of war’ from Allah and His Messenger (peace and blessings be upon him), how is it that this subject does not seem to garner greater attention or even urgency to be addressed? Surely, with the verses being this explicit, should this matter not be placed on a higher grounding of attention or even anxious scrutiny?</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;">Given the unequivocal textual evidences upon this matter, such questions deserve to be asked. Moreover, they deserve serious answers. It is not acceptable to talk of Islam in a piecemeal manner, with adherence to one portion of the text to the neglect of others. Tolerating a status quo that carries the potential of war, in this life and / or the hereafter from Allah, deserves immediate diligent attention.</p><hr style="background: rgb(238, 238, 238); border-bottom-color: rgb(238, 238, 238); border-bottom-style: solid; border-image: initial; border-left-color: initial; border-left-style: initial; border-right-color: initial; border-right-style: initial; border-top-color: initial; border-top-style: initial; border-width: 0px 0px 2px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; height: 1px; margin: 30px 0px;" /><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><u style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Endnotes</u></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref1" name="_ftn1" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[1]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Durr al-Manthur</em>, Vol. 1, p. 647</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref2" name="_ftn2" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[2]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>al-Ṭabari, Vol. 5, p. 52</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref3" name="_ftn3" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[3]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>al-Qurṭubi Vol. 4, p. 404</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref4" name="_ftn4" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[4]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>al-Qurṭubi Vol. 4, pp. 404/405</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref5" name="_ftn5" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[5]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Tafsir </em>al-Ṭabari, Vol. 5, p. 53</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref6" name="_ftn6" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[6]</a> Ibid.</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref7" name="_ftn7" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[7]</a> <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Mustadrak</em> Vol. 2, no. 2210</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref8" name="_ftn8" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[8]</a> See: <em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">al-Muḥalla</em> issue 2256, [Vol. 12, p. 277]. The judgement referred to in the latter portion of the quote relates to the Qur’ānic verses at 5: 33/34</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/#_ftnref9" name="_ftn9" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;">[9]</a> A useful starting point is the following:</p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.global-rates.com/en/" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;" target="_blank">https://www.global-rates.com/en/<span class="hu-external" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="http://www.centralbanknews.info/p/interest-rates.html" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;" target="_blank">http://www.centralbanknews.info/p/interest-rates.html<span class="hu-external" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://www.cfr.org/global/global-monetary-policy-tracker/p37726" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;" target="_blank">https://www.cfr.org/global/global-monetary-policy-tracker/p37726<span class="hu-external" style="border: 0px; font: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"></span></a></p><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"><a href="https://tradingeconomics.com/country-list/interest-rate" style="border: 0px; color: rgba(28, 84, 255, 0.39); font: inherit; margin: 0px; padding: 0px; transition: all 0.2s ease 0s; vertical-align: baseline;" target="_blank">https://tradingeconomics.com/country-list/interest-rate</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEr5-3_tw21Wkywm8l_gc0VxHs0nZ_XVAKnJbjLwP1Ev8Zyd2QW9ycYDa7DbVuomyjr2k-_ajzGifiG6Rk5D-2dfHyMMSv1c0DqC7WOBpXZXOPT4hSJb022tRhjjIqY__YhllC/s640/war.jpg" style="font-family: "Times New Roman"; font-size: medium; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="340" data-original-width="640" height="170" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEr5-3_tw21Wkywm8l_gc0VxHs0nZ_XVAKnJbjLwP1Ev8Zyd2QW9ycYDa7DbVuomyjr2k-_ajzGifiG6Rk5D-2dfHyMMSv1c0DqC7WOBpXZXOPT4hSJb022tRhjjIqY__YhllC/s320/war.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><a href="https://www.renascencefoundation.com/a-declaration-of-war/" target="_blank"><span style="font-family: arial; font-size: x-small;">Source</span></a></div><p style="background-color: white; border: 0px; color: #666666; font-family: Poppins, sans-serif; font-size: 18px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; vertical-align: baseline;"></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-49835627183264393372021-12-05T23:17:00.004+00:002021-12-05T23:31:02.264+00:00Join our Telegram channel<p>Join our <a href="https://t.me/islamicsystem" target="_blank">Telegram Channel</a> to stay up to date on recommended Islamic articles, videos, podcasts and online events: <a data-saferedirecturl="https://www.google.com/url?q=https://t.me/islamicsystem&source=gmail&ust=1638831861785000&usg=AOvVaw1es5gUN3vctRej6g7W1xtg" href="https://t.me/islamicsystem" target="_blank">https://t.me/islamicsystem</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://t.me/islamicsystem" imageanchor="1" style="margin-left: 1em; margin-right: 1em;" target="_blank"><img border="0" data-original-height="2048" data-original-width="2048" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuIpvMOS3Aa_EeYsq5gBGXVw9Ba20oNJPNB_EdoCOfrWSUCIWDKVwpCNdJWzI_5LWGi8lg1VBOBWyUxubn4GpwjPQkhoTaVPpDmQ7lOdA4HnYf60KX7M7WrEsmq8VYFFacaN9e/w200-h200/2048px-Telegram_logo.svg.png" width="200" /></a></div><br /><p><br /></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-54802043201722737362021-12-03T21:55:00.000+00:002021-12-03T21:55:14.007+00:00Questioning the Caliphate | Uthman Badar<p><span style="font-family: arial;">Ovamir Anjum’s refreshingly bold essay ‘Who Wants the Caliphate?’ (2019) is a wide-ranging reflection on various aspects of Muslim thinking about the caliphate.<span class="easy-footnote" style="border: 0px; box-sizing: border-box; color: #41454b; margin: 0px; padding: 0px;"><a aria-describedby="qtip-0" data-hasqtip="0" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-1-8524" oldtitle="<span style="color: var( --e-global-color-text ); font-family: var( --e-global-typography-text-font-family ), Sans-serif; font-size: var( --e-global-typography-text-font-size );">Anjum, O (2019, Oct 31), ‘Who Wants the Caliphate?’, </span><em style="color: var( --e-global-color-text ); font-family: var( --e-global-typography-text-font-family ), Sans-serif; font-size: var( --e-global-typography-text-font-size );"><a href="https://yaqeeninstitute.org/ovamiranjum/who-wants-the-caliphate">Yaqeen Institute for Islamic Research</a>.</em>" style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">1</sup></a></span><span style="border: 0px; box-sizing: border-box; color: var( --e-global-color-text ); margin: 0px; padding: 0px;"> Through a detailed argument for the desirability, feasibility and religious necessity of the caliphate, it takes aim at a ‘failure of imagination and intellectual courage’ that does not allow for ‘Islam to be Islam’ and calls for a broadening of thought beyond hegemonic categories such as the nation-state. In this short essay, we echo these views through a critical reflection on two types of contemporary narratives that counter the religious necessity, or preferably, the shar’i obligation, of the caliphate. We indicate how these are ultimately weak arguments, in no small part because they are still beholden to, or fail to venture beyond, dominant secular categories of thought and practice. </span></span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"><br /> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">On the particular aspect of the caliphate’s shar’i obligation, Anjum is clear that this is a matter of consensus: ‘All surviving Muslim schools and sects agreed on the obligation of appointing one leader for the Muslim community.’ (Anjum 2019, 24) He goes on to cite, by way of example, Ibn Hazm (d. 456/1064), al-Nasafī (d. 537/1142), Ibn Taymiyya (d. 728/1328), al-Taftāzānī (d. 792/1390), Ibn Khaldūn (d. 808/1406), and al-Ḥaṣkafī (d. 1088/1677), where many others from various madhāhib can be cited. Suffice to say that the obligation and priority of the caliphate is a matter beyond dispute in the classical Islamic tradition. The same cannot be said, however, of modern Islamic scholarship, which revisits and negotiates this obligation in novel and creative ways.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7jtuyZ_15sXv4Ec63nCfAPbbkR2-fKyw_Oem2yru2sj00qHTYJnjuHibU5Eyhl68NOqcdMVCKK7ZnpEVOUsgVzCUilJzoYVcZxcHqrvrw2q8nHYqu6FtOCeshAm5cAHmMHhD5/s900/rightlyguidedumayyad.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="413" data-original-width="900" height="184" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7jtuyZ_15sXv4Ec63nCfAPbbkR2-fKyw_Oem2yru2sj00qHTYJnjuHibU5Eyhl68NOqcdMVCKK7ZnpEVOUsgVzCUilJzoYVcZxcHqrvrw2q8nHYqu6FtOCeshAm5cAHmMHhD5/w400-h184/rightlyguidedumayyad.png" width="400" /></a></div><p></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Modern challenges to the classical position cover a broad range. In this reflection, we focus on two positions: one that expresses an outright negation of any obligation; and another that amounts to a practical negation thereof. The former position historicises the caliphate and expressly denies that it is a religious obligation. An example of the former is the (in)famous position of ‘Ali ‘Abd al-Rāziq (1888–1966) which rereads the caliphate as a matter of historical contingency that carries no abiding ‘religious’ value. A contemporary articulation of such a view can be seen in Dr. Javed Ghamidi. The latter position upholds a theoretical affirmation of it that is, however, ultimately empty in that it amounts to an effective or practical negation thereof. Examples of this position have greater frequency and more mainstream advocates, for which reason they also call for greater engagement; a contemporary articulation can be seen in Sh. Akram Nadwi or Sh. Hamza Yusuf.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">In what follows we briefly consider an instance of both such arguments, focusing on the arguments proffered.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><h3 style="background-color: white; border: 0px; box-sizing: border-box; color: #2a2c57; font-family: Lato, sans-serif; font-size: 23px; line-height: 1.15; margin: 25px 0px 15px; overflow-wrap: break-word; padding: 0px;"><strong style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Wholesale negation on the fringes</strong></h3><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Javed Ghamidi’s explicit negation of the caliphate being an obligation upon Muslims rests on a number of premises creatively brought together: Islam is primarily addressed to individuals, not collectives; the state has no religion; ‘Khilafah’ is not a religious term because it was coined by scholars, not Allah or His Messenger (saw); and there is not a single directive in the Qur’an and Hadith that necessitates it—that is, that necessitates a unified governance of all Muslim lands.<span class="easy-footnote-margin-adjust" id="easy-footnote-2-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-1" data-hasqtip="1" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-2-8524" oldtitle="For his arguments, see Ghamidi J (2016, Feb 03), ‘Islam and the State: A Counter Narrative’, <em><a href="https://www.amust.com.au/2016/02/islam-and-the-state-a-counter-narrative/">Australian Muslim Times</a></em>; and Ghamidi J (2015, Mar 03), ‘Khilafah, Not a Religious Term’ (S Saleem, trans.)<em>, <a href="https://www.newageislam.com/islamic-ideology/javed-ahmad-ghamidi/khilafah-not-a-religious-term/d/117744">NewAgeIslam</a>.</em>" style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">2</sup></a></span> Ghamidi accepts that there are Shari’ah ‘directives given to Muslim society’, such as propagating Islam, enjoining good and forbidding evil, engaging in Jihad, establishing justice, establishing salat and zakat, all of which can only be carried out by governments. However, if Muslim governments chose not to do any or all of these, all Muslim scholars and leaders can do is advise them and leave it at that. There is no obligation to ‘force’ them to implement Islam or to establish Islamic governance if none exists.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">There is an interesting atomisation in the notion that Islam is primarily addressed to individuals and much can be said about the erroneous claim that ‘khilafah’ is not a shar’i term<span class="easy-footnote-margin-adjust" id="easy-footnote-3-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-2" data-hasqtip="2" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-3-8524" oldtitle="Importantly, its being so does not mean that its usage is mandatory but that the term and, more importantly, its referent, is established in the Shari’ah." style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">3</sup></a></span>, but we bypass these arguments here for brevity—these operate, in any case, largely as strawmen with regards to the overarching argument that seeks to deny the obligation of the caliphate. The core of Ghamidi’s argument is that there are no directives in the Qur’an and Hadith that require the caliphate and that the <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">obligatory</em> tasks that would otherwise by undertaken by it—if it so happened to exist—can simply be taken up by the Muslim governments of modern nation-states, or, remarkably, be left unfulfilled <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">without</em> the Ummah being sinful.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">What is immediately noticeable here is that the very <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">obligatory</em> tasks which classical scholars used, virtually unanimously, as one set of evidences for the obligation of the caliphate—on the basis of the established principle that what is required to fulfill an obligation itself carries the same ruling [<em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">m</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ā l</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ā yutimu al-w</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ājibu ill</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ā bihi fa huwa w</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ājib</em>]—are effectively rendered non-obligatory by specifying them to the rulers. In fact, these are communal obligations [<em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">fur</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">ūdh kif</em><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">āya</em>] that are addressed in the first instance to the Muslim Ummah at large and only secondarily to the rulers in terms of execution (effectively as agents of the Ummah acting on her behalf). Further, of course, there <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">are</em> clear directives that Muslims are to be ruled by Islam and by a unified leadership, such as the clear ahadith in Bukhāri and Muslim which necessitate one ruler to the extent of permitting fighting contenders to a legitimately contracted khalīfah as a last resort, if other means do not suffice. Ghamidi is aware of these and quotes them but re-interprets them such that they apply not to the Muslim Ummah at large but separately to each Muslim state<span class="easy-footnote-margin-adjust" id="easy-footnote-4-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-3" data-hasqtip="3" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-4-8524" oldtitle="There is some distortion, perhaps unwitting, that serves this reinterpretation. Abu Bakr (ra) is quoted by Ghamidi as cautioning people, ‘that a state can only have one ruler’, yet the report he cites from al-Bayhaqi’s al-Sunan al-Kubrā (no. 16550) makes no mention of any ‘state’. Rather it quotes Abu Bakr as saying, ‘It is not permitted that the Muslims have two leaders…’ [lā yahillu an yakūna lil-muslimīna amīrān], which clearly refers to all Muslims as benefitted by the definite article of genus [lām al-jins] prefixed to ‘Muslims’. Notably, in this report Abu Bakr (ra) goes on the explain the reason why two or more rulers are not allowed: this would lead to division, discord and tribulations among Muslims. Evidently, allowing a multiplicity of sovereign states does just that." style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">4</sup></a></span>—as if the Shari’ah was revealed in the context of nation-states.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">This anachronistic reading is perhaps the most tenuous aspect in Ghamidi’s narrative, which, relatedly, leans on a naïve understanding of modern nation-states as simply neutral, non-ideological units of governance. Indeed, the modern, secular, sovereign nation-state is anointed a quasi-sacredness by Ghamidi such that it cannot be challenged: ‘what cannot be demanded from them is that they give up their nation states and national identities and become one nation and one state’. It is surely an astonishing set of interpretations by which the caliphate is secularised as a purely historical and disposable entity while the nation-state is sacralised as indispensable.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><h3 style="background-color: white; border: 0px; box-sizing: border-box; color: #2a2c57; font-family: Lato, sans-serif; font-size: 23px; line-height: 1.15; margin: 25px 0px 15px; overflow-wrap: break-word; padding: 0px;"><strong style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Practical negation in the mainstream</strong></h3><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">A second, more ‘mainstream’, narrative ends up not far from where the ‘fringe’ Ghamidian argument lands, except that the former does not explicitly negate the shar’i obligation of the caliphate. Rather, its pathway to what is an effective negation of the same is a thoroughgoing de-prioritisation of it. The basic idea here is that while the caliphate is a helpful, even desirable, institution, it is not essential to Islam, which is, at base, a personal relationship between the individual Muslim and Allah (swt). A believer’s ultimate purpose is Jannah, which he or she can reach with or without a caliphate. Further, while the Shari’ah mandates the caliphate—as a means, not an end—the prevailing reality of Muslims’ distance from Islam across the Muslim world makes it completely impracticable. Therefore, it is to be left aside in favour of working on more fundamental matters like the iman and Islam of the Ummah. </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Akram Nadwi is one reputable advocate of such a view.<span class="easy-footnote-margin-adjust" id="easy-footnote-5-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-4" data-hasqtip="4" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-5-8524" oldtitle="For an articulation of his views, see Nadwi, A (2017, Sep 10), ‘Should Muslims Establish the Khilafah’ [Video], <a href="https://www.youtube.com/watch?v=iJ2ml87pTrs">YouTube</a>; and Nadwi, A (2020, Jul 22),’ Ask Shaykh YQ Special with Dr. Akram Nadwi’, <a href="https://www.youtube.com/watch?v=TjFCF2QsMQ8&amp;t=23m10s">YouTube</a>, 23.10-29.30." style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">5</sup></a></span> The likes of Hamza Yusuf and Hatem al-Haj also belong in this category as they arrive at similar conclusions, albeit from different pathways. For Yusuf, his quietist conservatism means he either stays silent about the state of political affairs in Muslim countries, or confers legitimacy on them (as with <a href="https://www.youtube.com/watch?v=WhV791UyT0o" style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">Morocco</a> and <a href="https://www.middleeasteye.net/news/influential-muslim-scholar-criticised-calling-uae-tolerant-country" style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">the UAE</a>). The question of how radical change does not therefore arise. For Nadwi and al-Haj, it does, but they place their hopes in one form or another of secular governance.<span class="easy-footnote-margin-adjust" id="easy-footnote-6-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-5" data-hasqtip="5" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-6-8524" oldtitle="For Sh. Hatem al-Haj’s recent articulations on this topic, see <a href="https://www.facebook.com/drhatemalhaj/posts/404953144333562">here</a> and <a href="https://www.facebook.com/drhatemalhaj/posts/409161013912775">here</a>. Relatedly, Hamza Yusuf also finds secularity to be compatible with Islam, as he indicates <a href="https://www.youtube.com/watch?v=BV2biid2SSA">here</a>." style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">6</sup></a></span></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">For Nadwi, to hone in on one example, religion is a fundamentally personal matter between the individual and their Lord. Its basic purpose is for individuals to fulfill their personal obligations: to be good Muslims. <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">If</em> many such people find themselves in a society, they are, of course, commanded to organise their societal affairs according to Islam as well. <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">If</em> Muslims attain power, they are commanded to organise society by Allah’s command or to rule by it. However, there is neither any obligation to form such a society nor is such a society essential to individual religiosity, which is what matters most.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Nadwi goes as far as to assert that ‘for the time being’ the best thing for Muslim countries is secularism. This is because the politics of any society is based on its prevailing norms. Since the prevailing norms in Muslim countries are not Islamic, a religion- or Islam-based politics is bound to fail. Thus, he argues, we should adopt a secular approach to politics as a means to develop Islamic norms. This ‘secularism’ is conceived as a situation where the state is fair to everybody and gives an equal chance to all religions, including Islam, to operate freely from state interference or persecution—a freedom that currently does not exist, he avers, given that Muslim countries are only secular in name but anti-secular in practice.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Much can be said, again, in any detailed assessment of this view. We suffice here in briefly drawing out two points at which its faltering is, or ought to be, apparent. The first is its atomisation, as with Ghamidi, of religiosity as a personal affair, with something—anachronistically, again—of a modern, Protestant accent. The collective aspects of Islam are here rendered non-essential, or only conditionally obligated, by separating them cleanly from individual responsibility and (re)defining ‘religiosity’ as an individual matter. Yet surely collective obligations are rendered meaningless if not tied in some way to individual responsibility, because then no one is ultimately responsible. Consider the idea that the caliphate is not necessary for people to enter Jannah, or to fulfill the basic purposes of religion/Islam. If this is correct, then neither is Jihad or Zakat (as an institution) or the establishment of shar’i trade and mu’amalat, or any collective aspect of the deen. With all these and their like de-obligated, such an Islam is rendered a mere shadow of its actual self.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">Where the classical formulation would have the path to Jannah require of us to fulfill our individual obligations <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">and </em>contribute where able to collective obligations, for which the Ummah at large is <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">inalienably</em> responsible, this modern—and arguably, modernist—view cuts us off from collective obligations and renders the deen little more than an individual quest. In fact, one would not be wrong to say that the very notion of the deen being a personal affair would be unintelligible to the early Muslims—indeed to all pre-modern Muslims—and inexpressible in their idiom. It is modern conditions of possibility and categories that allows us to even think the thought—secular categories, which this view is unwittingly dealing with and uncritically adopting. </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">The second major issue, running hand in glove with the first, is the implicit, and at times quite explicit, understanding of secularism as a neutral form of governance that simply allows everyone freedom to be and do as they will. This now-well-discredited view is little more than liberal wishful thinking, if not outright propaganda. Secularism is no more neutral or less ideological than any other worldview or religion. As Talal Asad, Saba Mahmoud and many others now have shown, secularism makes, disciplines, and repudiates religion/s as per its own criteria and normative values; it does not simply allow them free expression.<span class="easy-footnote-margin-adjust" id="easy-footnote-7-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span class="easy-footnote" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a aria-describedby="qtip-6" data-hasqtip="6" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-bottom-7-8524" oldtitle="Asad T, <em>Formations of the Secular</em>, Stanford University Press, 2003, and Mahmood S, <em>Religious Difference in a Secular Age,</em> Princeton University Press, 2016." style="border: 0px; box-shadow: none; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;" title=""><sup style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">7</sup></a></span> To suggest that secular power, if only proper, would allow Islamic norms to flourish is as naïve an assumption as it is dangerous. That it can still be made by serious scholarship is as concerning as it is disappointing.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;">These, then, are some initial and basic reflections on the challenging contours of the landscape of contemporary Muslim thought on the caliphate. We hope to expand on these in more depth in due course. We have looked only from the angle of its shar’i obligation. Any stone turned on other aspects reveals similar challenges. All of these call for serious and critical engagement.</p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"> </p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Uthman Badar is a student of Arabic, Islamic sciences, and Continental Philosophy. He is currently in the late stages of a PhD in Philosophy at Western Sydney University, centred on a critique of the conception of secularity and the legitimation of secularism in liberal political philosophy.</em></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><br /></em></p><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><br /></em></p><div class="easy-footnote-title" style="background-color: white; border: 0px; box-sizing: border-box; color: #454656; font-family: Roboto, sans-serif; margin: 0px; padding: 0px;"><h4 style="border: 0px; box-sizing: border-box; color: var( --e-global-color-secondary ); line-height: 1.15; margin: 15px 0px 10px; overflow-wrap: break-word; padding: 0px;">Notes</h4></div><p style="background-color: white; border: 0px; box-sizing: border-box; color: #41454b; font-family: Roboto, sans-serif; font-size: 16px; margin: 0px; padding: 0px;"><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></em></p><ol class="easy-footnotes-wrapper" style="background-color: white; border: 0px; box-sizing: border-box; color: #454656; font-family: Roboto, sans-serif; font-size: 14px; list-style-position: inside; margin: 0px; padding: 0px;"><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-1-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span><span style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Anjum, O (2019, Oct 31), ‘Who Wants the Caliphate?’, </span><em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a href="https://yaqeeninstitute.org/ovamiranjum/who-wants-the-caliphate" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">Yaqeen Institute for Islamic Research</a>.</em><a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-1-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-2-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>For his arguments, see Ghamidi J (2016, Feb 03), ‘Islam and the State: A Counter Narrative’, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><a href="https://www.amust.com.au/2016/02/islam-and-the-state-a-counter-narrative/" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">Australian Muslim Times</a></em>; and Ghamidi J (2015, Mar 03), ‘Khilafah, Not a Religious Term’ (S Saleem, trans.)<em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">, <a href="https://www.newageislam.com/islamic-ideology/javed-ahmad-ghamidi/khilafah-not-a-religious-term/d/117744" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">NewAgeIslam</a>.</em><a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-2-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-3-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>Importantly, its being so does not mean that its usage is mandatory but that the term and, more importantly, its referent, is established in the Shari’ah.<a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-3-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-4-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>There is some distortion, perhaps unwitting, that serves this reinterpretation. Abu Bakr (ra) is quoted by Ghamidi as cautioning people, ‘that a state can only have one ruler’, yet the report he cites from al-Bayhaqi’s al-Sunan al-Kubrā (no. 16550) makes no mention of any ‘state’. Rather it quotes Abu Bakr as saying, ‘It is not permitted that the Muslims have two leaders…’ [lā yahillu an yakūna lil-muslimīna amīrān], which clearly refers to all Muslims as benefitted by the definite article of genus [lām al-jins] prefixed to ‘Muslims’. Notably, in this report Abu Bakr (ra) goes on the explain the reason why two or more rulers are not allowed: this would lead to division, discord and tribulations among Muslims. Evidently, allowing a multiplicity of sovereign states does just that.<a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-4-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-5-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>For an articulation of his views, see Nadwi, A (2017, Sep 10), ‘Should Muslims Establish the Khilafah’ [Video], <a href="https://www.youtube.com/watch?v=iJ2ml87pTrs" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">YouTube</a>; and Nadwi, A (2020, Jul 22),’ Ask Shaykh YQ Special with Dr. Akram Nadwi’, <a href="https://www.youtube.com/watch?v=TjFCF2QsMQ8&t=23m10s" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">YouTube</a>, 23.10-29.30.<a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-5-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-6-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>For Sh. Hatem al-Haj’s recent articulations on this topic, see <a href="https://www.facebook.com/drhatemalhaj/posts/404953144333562" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">here</a> and <a href="https://www.facebook.com/drhatemalhaj/posts/409161013912775" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">here</a>. Relatedly, Hamza Yusuf also finds secularity to be compatible with Islam, as he indicates <a href="https://www.youtube.com/watch?v=BV2biid2SSA" style="border: 0px; box-sizing: border-box; color: #d14f42; margin: 0px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;">here</a>.<a class="easy-footnote-to-top" href="https://ummaticscolloquium.org/questioning-the-caliphate/#easy-footnote-6-8524" style="border: 0px; box-sizing: border-box; color: #d14f42; display: inline-block; margin: 0px 0px 0px 10px; padding: 0px; text-decoration-line: none; transition: all 0.2s ease-in 0s;"></a></li><li class="easy-footnote-single" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"><span class="easy-footnote-margin-adjust" id="easy-footnote-bottom-7-8524" style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;"></span>Asad T, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Formations of the Secular</em>, Stanford University Press, 2003, and Mahmood S, <em style="border: 0px; box-sizing: border-box; margin: 0px; padding: 0px;">Religious Difference in a Secular Age,</em> Princeton University Press, 2016.</li></ol><div><span style="color: #454656; font-family: Roboto, sans-serif;"><span style="font-size: 14px;"><br /></span></span></div><div><span style="color: #454656; font-family: Roboto, sans-serif;"><span style="font-size: 14px;"><a href="https://ummaticscolloquium.org/questioning-the-caliphate/" target="_blank">Source</a></span></span></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-4893544632075410482021-11-16T22:21:00.001+00:002021-11-16T22:21:07.455+00:00New Book: The Prophetic Constitution of Madinah <p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8uj3nZiwHh32UwXOvkVgt8kbdJzojX7aA0BAbeoyCpqrk-72akZTgT7k6L2JWxFd_JQ9kLZvW5ehXXC5yJ5g2xjSDpDgGSoRGEE288Nyv9rinpMP86FgL_aWqaEP3FeuJ8Xji/s865/Prophetic+Constitution.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="865" data-original-width="606" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8uj3nZiwHh32UwXOvkVgt8kbdJzojX7aA0BAbeoyCpqrk-72akZTgT7k6L2JWxFd_JQ9kLZvW5ehXXC5yJ5g2xjSDpDgGSoRGEE288Nyv9rinpMP86FgL_aWqaEP3FeuJ8Xji/s320/Prophetic+Constitution.JPG" width="224" /></a></div>The English translation of the Arabic book 'Saheefa-tul Madinah' by <a href="https://islamicsystem.blogspot.com/search/label/Dr%20Massari" target="_blank">Professor Muhammad al-Massar</a>i is now available to download for free from: <a href="https://systemofislam.com/pdf/politics/The%20Prophet%20Constitution%20of%20Madina%20Eng%20Edition%20V1%20281021.pdf" target="_blank">The Prophetic Constitution of Madinah</a><p></p><p>This much needed detailed <i>Ijtihad</i> expounds the topic and dispels various commonly held assumptions and myths about the constitution of the first Islamic State established by the Prophet Muhammad <span style="background-color: white; color: #292929; font-family: Lora, serif; font-size: 20px;">ﷺ.</span></p><p>The following is from its Contents page: </p><p><b><u>Contents</u></b></p><p><b>Chapter One: The Origin of the Sahifah (Document) </b></p><p></p><ul style="text-align: left;"><li>Section: The circumstances surrounding the writing of the Sahifah (document) of Al-Madinah </li><li>Imam Ibn Kathir (May Allah’s mercy be upon him) attempted to summarize some of this</li><li>Section: Examples of the harm and abuse undertaken by the Jews and the polytheists and the acts of Ka’b bin Al-Ashraf </li><li>Section: The joining together as brothers “Al-Mu’akhaah) between the Muhajirin and the Ansar </li><li>Narrations revealing the strength of this “Mu’akhaah” (forming of brotherhood) and its depth, the like of which the history of humankind has known no parallel</li><li>Details concerning this historic “Mu’akhaah” (pact of brotherhood) and the personalities involved in it</li><li>Section: When was the “Mu’akhaah” (brotherhood pact) concluded and when was the Sahifah (of Al-Madinah) written? </li></ul><p></p><p><b>Chapter Two: The Text of the Sahifah (Constitutional Document)</b> </p><p></p><ul style="text-align: left;"><li>Section: The Text of the Sahifah of Al-Madinah</li><li>Sahifah text comparison table </li><li>Section: The revised text (of the Sahifa) </li><li>A table of the revised text </li><li>The First Section: Definition of the Ummah and the founding of Islamic subject status </li><li>The Second Section: The obligations of the Muslims and mutual support among them </li><li>The Third Section: Alliance (or: Confederal Union) between the Muslims and the Jews </li><li>The Fourth Section: Shared obligations and general rulings </li></ul><p></p><p><b>Chapter Three: Establishing the authenticity of the Sahifah </b></p><p></p><ul style="text-align: left;"><li>Section: Establishing the authenticity of the Sahifah </li></ul><p></p><p><b>Chapter Four: Independent indicative evidences for the Sahifah of Al-Madinah</b></p><p></p><ul style="text-align: left;"><li>Section: The ‘Alawiyah Sahifah </li><li>Section: The Hurmah (Inviolable) Sanctity of Al-Madinah </li><li>Section: The Hadith of Jabir bin Abdullah: “Every clan is responsible for (the payment of) its blood money” </li><li>Section: The Hadith of Abdullah bin ‘Amr bin Al-‘Aas: “That they pay the ransom of their captives”</li></ul><p></p><p><b>Chapter Five: Addendum in respect to ‘Ilm Ar-Rijal (Knowledge of the transmitters) </b></p><p></p><ul style="text-align: left;"><li>Section: The authentication of Ahmad bin Abdul Jabbar Al-‘Utaridiy </li><li>Section: The authentication (tautheeq) of Yunus bin Bukair </li><li>Section: Muhammad bin Ishaq bin Yasar, Amir ul-Mu’minin (leader of the believers) in respect to the Hadith</li><ul><li>Sub-section: Some of those who were given the title Amir ul-Mu’min (Leader of the believers) in respect to the Hadith</li></ul><li>Section: The authentication of Uthman bin Muhammad bin Al-Mughira Al-Akhnasi</li><li>Section: Fairness to Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani </li></ul><p></p><p><b><u><br />About the Author</u></b></p><p>Born in Mecca (Friday 8 November 1946), Professor Muḥammad ibn Abdullah al-Massari (may Allah preserve him) is from the Dawāsir tribe, which is the modern name for the famous tribe of Hamdān and hails from a distinguished and scholarly family. His father, Sheikh Abdullah ibn Sulaymān ibn Abdur-Raḥman ibn Muḥammad al-Massari, may Allah have mercy upon him (b. 1918 / d. 2005) was a learned scholar and one of the distinguished students of Sheikh Muḥammad ibn Ibrāhim al-Sheikh, may Allah have mercy upon him. He also held several distinguished posts from early on, from being an assistant judge to Sheikh ‘Abdal-Aziz ibn Abdullah ibn Bāz, to becoming vice-President and later President of the Board of Grievances (Diwān al-Mathālim; the Supreme Administrative and Constitutional Court), and a Professor of Islamic studies at Dar al-Tawḥeed, in Ṭā’if.</p><p>His maternal grandfather was the distinguished Sheikh Muḥammad ibn Abdur-Razzāq (d. 1973), the founder of Dar al-Ḥadith Academy in Mecca and al-Imām al-Ḥaramayn, of Medina and Mecca.</p><p>Naturally growing up in this distinguished scholarly environment Professor Muḥammad al-Massari was an outstanding student from a young age, benefiting enormously from study circles with his father and his associates. He has always had an insatiable desire for knowledge, leading him to peruse the rich collection of works from his father’s library, covering both the Islamic sciences, philosophy and literature. A very early example of this, is the study he undertook of Majmu’ al-Fatāwa, which is Ibn Taymiyyah’s acclaimed work consisting of some 40 Volumes, following its publication in 1963. That study included a complete critical reading of the text accompanied with detailed comments, observations and criticisms.</p><p>In tandem with his studies in various branches of Islamic sciences, Muḥammad al-Massari is also Professor Emeritus of Theoretical and Mathematical Physics. Published widely in the field of solar energy conversion, solid-state devices and QCD (quantum chromodynamics), some of his key achievements have been designing the first prototype electric car and the calculation of the Top-Quark mass within the framework of the renormalisation group equations.</p><p>However, it is his Islamic works that have made a quantum leap in contemporary Islamic thought, notable works include:</p><p></p><ul style="text-align: left;"><li><a href="https://www.amazon.co.uk/Kitab-ut-Tawheed-Basis-Reality-Monotheism/dp/1986123596/" target="_blank">Kitab ut-Tawheed: The Basis of Islam and the Reality of Monotheism</a></li><li><a href="https://www.amazon.co.uk/Seal-Prophethood-Muhammad-Abdullah-al-Masari/dp/1974365751/" target="_blank">The Seal of Prophethood</a></li><li>Man’ah (protection), Nussrah (seeking assistance) and Establishing the State</li><li>Prohibition of building Mosques on Graves</li><li>Najd and the Horn of the Devil</li><li>Ḥākimiyyah and the Sovereignty of Sharī’ah</li><li>The Awaited Promised Mahdi</li></ul><p></p><p></p><p><a href="https://islamicsystem.blogspot.com/search/label/Dr%20Massari" target="_blank">Professor Muḥammad al-Massari</a> lives in exile in London since 1994, where he currently continues his research and writing.</p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com2tag:blogger.com,1999:blog-19500355.post-48984659549755137822021-11-16T21:28:00.004+00:002021-11-16T21:30:26.619+00:00How al-Awza‘i Spoke the Truth to a Tyrant Ruler<p></p><div class="separator" style="clear: both; text-align: right;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkSpf_tJN0p5Oy1PHJj-L_5ITbnjtQLl0avSJUUgcpujRIdBua3V0MHtEnF5_635xT09OK-DFCZ78mkpHSz7JPBr4m9Fis9s4pP21rHdybpl1tSnnzAgEZ4g0eNvo0RtV5ZnwV/s960/sword2.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="540" data-original-width="960" height="181" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkSpf_tJN0p5Oy1PHJj-L_5ITbnjtQLl0avSJUUgcpujRIdBua3V0MHtEnF5_635xT09OK-DFCZ78mkpHSz7JPBr4m9Fis9s4pP21rHdybpl1tSnnzAgEZ4g0eNvo0RtV5ZnwV/w320-h181/sword2.jpg" width="320" /></a></div>After the Banu Umayyah were massacred and banished from Syria by the tyrannical Amir of Syria, ‘Abdullah ibn ‘Ali (the first Abbasid caliph’s uncle), he summoned al-Awza‘i*. After going missing for three days, the latter appeared before the court of the Amir.<p></p><p>Al-Awza‘i relates:</p><p>“I went in to see him and he was reclining on his bed with a staff in his hand and soldiers to his right and left bearing menacing swords and iron rods. So I imparted the Islamic greetings to him but he didn’t reply. He banged the staff in his hand and asked: ‘O, Awza‘i, what’s your view regarding what we have done to the people and this land in removing the oppression of those [Banu Umayyah]? Was it considered Jihad and defending Islam?’</p><p>I thought to myself and decided to tell the truth, bracing for certain death [and said]: O Amir! I heard Yahya b. Sa`id al-Ansari say: I heard Muhammad b. Ibrahim al-Taymi say: I heard `Alqama b. Waqqas say: I heard `Umar b. al-Khattab say: I heard the Messenger of Allah say: “Actions are based on intentions and every person will get what he intended…” [Bukhari, Muslim and others]</p><p>[The ruler] stamped his staff harder than before and made all those around him seize their swords with their hands saying: ‘O Awza‘i! What do you say regarding the blood of the Banu Umayyah being spilled?’</p><p>I said: ‘The Messenger of Allah said: “A Muslim may not spill the blood of another except in three cases: [1] a life for a life, [2] an adulterer and [3] someone who leaves his religion by separating from the community” [Bukhari, Muslim and others]’</p><p>The Amir continued: ‘Tell me about the caliphate, is it not our inheritance as stipulated by the Prophet ﷺ?’ I replied, ‘Had that been the case, ‘Ali raḍyAllāhu 'anhu (may Allāh be pleased with him) would have never let anyone come before him.’</p><p>He stamped his staff even more fiercely than before and said: ‘But what do you say about the treasure of the Banu Umayya?’. I replied: ‘If it were lawful for them, it is unlawful for you, and if it were unlawful for them, it is even more unlawful for you!’</p><p>He then banged his staff down even harder than before that and said: ‘Shall we give you a position of authority [in the courts]?’ I replied: ‘Your predecessors were not fond of offering me such a position. I wish to complete the excellence that was begun by them for me’.</p><p>He said: ‘So, you desire to leave?’</p><p>I was waiting for my head to be severed from my shoulders in front of him. So he ordered me to leave. When I left with his messenger following behind me, he had with him 100 dinars and said I should take it and spend as it was from the Amir.</p><p>So I did take it but distributed it to the needy as sadaqa because I took it out of fear…”</p><p>* ‘Abd al-Rahman ibn ‘Amr ibn Yahmad Abu ‘Amr al-Awza‘i (88 H/707 CE to 158 H/774 CE), Shaykh al-Islam, the saintly, wise Scholar of the People of Sham (Greater Syria), was one of the mujtahid Imams of the Salaf along with the Four Imams, Sufyan al-Thawri, al-Tabari, and others, the first – with Ibn Jurayj and Abu Hanifa – to compile the Sunna of the Prophet ﷺ and the Companions under fiqh subheadings. Born orphaned and poor in Ba‘balak and raised in al-Kark in the Biqa‘ valley, he came to live in the area known as – and populated by – the Auza‘ or “variegated tribes” in Damascus then moved to Beirut where he remained garrisoned until his death, his fame having spread to the entire Islamic world of his time.</p><p>[Ibn Kathir, al-Bidaya wa al-Nihaya, vol. 10, pp. 124-126. Cf. The Four Imams and their Schools, Shaykh Gibril Fouad Haddad, Muslim Academic Trust, 2007, p. 100]</p><p><a href="https://caliphate1.com/2020/02/16/how-al-awzai-spoke-the-truth-to-a-tyrant-ruler/" target="_blank">Source</a></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-42945376649384584932021-11-16T01:03:00.007+00:002021-11-16T01:03:55.476+00:00Powerful Speech in Front of The Chinese Embassy in London at the #stand4uyghurs ProtestBrother Mohammed Hijab's powerful speech in front of the Chinese Embassy in London at the recent #stand4uyghurs protest.<div><br /></div><div>
<iframe allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/941duulDzOs" title="YouTube video player" width="560"></iframe></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-15645946334210843812021-10-25T15:43:00.001+00:002021-10-25T15:49:57.532+00:00The majority of the hypocrites are the reciters<p>Presented below is translation of a short piece written by <a href="http://islamicsystem.blogspot.com/2019/07/new-book-kitab-ut-tawheed-basis-of.html" target="_blank">Professor Muḥammad ibn Abdullah al-Massari</a> which covers the sourcing for the <i>ḥadith</i>: <i>‘<b>The majority of the hypocrites from among my Ummah are</b></i><b> (to be found among)<i> the reciters.’</i> </b>
Set out below is the narration from four companions, may Allah be
pleased with them all, cited among a wide array of texts. Apart from
those narratives which carry the particle ‘<i>inna</i>’ [ان], the
reported wording is identical across throughout. With some detailed
analytical comment also provided, the reader can be assured that this <i>ḥadith</i> is considered to be <i>Ṣaḥīḥ</i>.</p><p>Some editing of the original document has been applied, to streamline the text and to enable greater readability.</p>
<blockquote><p>As for hypocrisy, it is the inveterate sickness that one may be drowning in without even realising, for it is a hidden matter…</p>
<p>The major hypocrisy, one that leads to eternal damnation in the
lowest rungs of hellfire, is that one feigns to the Muslims his faith in
Allah, the angels, books, messengers, and the Last Day, but his inner
being has parted from the faith, giving it the lie, and refusing to
believe that Allah spoke with a speech that has been revealed to a human
being, a revelation that has made him a messenger to the people who
guides them by His leave, warning them against His punishment, advising
them to fear His chastisement.</p>
<p>Allah the Glorified has rent the veils of the hypocrites and divulged
their inner workings in the Qurʾan, cautioning His servants about them.
In fact, Allah opens <i>Surah al-Baqara</i> by describing three kinds of people in the world: the believers, the unbelievers, and the hypocrites.</p>
<p>The diseases of doubts and desires have destroyed their hearts,
leaving them lifeless; evil objects have overwhelmed their intentions
and left them in ruins. Their malady has brought them to their death and
the knowledgeable physicians have already given up: ‘<i>In their heart
is a disease and Allah has increased them in disease, and for them is a
painful chastisement for how they used to give the lie</i>’ [2:10].</p></blockquote>
<p style="padding-left: 40px;">Ibn Qayyim, <i>Ranks of the Divine Seekers</i> [Vol. 1, p. 726, 730 (Eng)]</p>
<hr />
<h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="%E1%B8%A4adith_of_Abdullah_ibn_Amr_ibn_al-Aa%E1%B9%A3"></span><i><u>Ḥadith of Abdullah ibn ‘Amr ibn al-‘Aāṣ</u></i><span class="ez-toc-section-end"></span></h2>
<p>As cited in the <i>Musnad</i> of Imām Aḥmad [Vol. 11, no. 6633]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا عبد الله
حدثني أبي ثنا زيد بن الحباب من كتابه ثنا عبد الرحمن بن شريح سمعت شرحبيل
بن يزيد المعافري انه سمع محمد بن هدية الصدفي قال سمعت عبد الله بن عمرو
بن العاصي يقول سمعت رسول الله صلى الله عليه وسلم يقول ان أكثر منافقي
أمتي قراؤها</b></p>
<p style="padding-left: 40px; text-align: right;"><b>تعليق شعيب الأرنؤوط: صحيح وهذا إسناد حسن</b></p>
<p style="padding-left: 40px;">Abdullah narrated to us my father
narrated to me Zayd ibn al-Ḥubab narrated to us from his book,
Abdar-Raḥman ibn Shureeḥ narrated to us, I heard Shuraḥbeel ibn Yazeed
al-Ma’āfiri that he heard that Muḥammad ibn Hudiya al-Ṣadafi said: I
heard Abdullah ibn ‘Amr ibn al- Aāṣ saying, I heard the Messenger of
Allah, peace and blessing be upon him saying:</p>
<p style="padding-left: 40px;"><i>Indeed</i>, <i>the majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p style="padding-left: 40px;">Comment of Shu’ayb al-Arnā’uṭ: ‘<i>Ṣaḥīḥ</i>, and this <i>isnād</i> is <i>ḥasan</i>.’</p>
<p>It is also cited in the <i>Muṣṣanaf</i> of Ibn Abi Shayba [Vol. 13, no. 35476] via the same<i> isnād</i>:</p>
<p style="padding-left: 80px; text-align: right;"><b>حدثنا زيد بن
الحباب قال حدثني عبد الرحمن بن شريح قال حدثني شرحبيل بن يزيد المعافري
قال سمعت محمد بن هدية الصدفي يقول سمعت عبد الله بن عمرو يقول سمعت رسول
الله صلى الله عليه وسلم يقول أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Zayd ibn al-Ḥubab narrated to us he said
Abdar-Raḥman ibn Shureeḥ narrated to me, he said: Shuraḥbeel ibn Yazeed
al-Ma’āfiri narrated to me, he said I heard that Muḥammad ibn Hudiya
al-Ṣadafi saying: I heard Abdullah ibn ‘Amr saying, I heard the
Messenger of Allah, peace and blessing be upon him saying:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Reported in the <i>Musnad</i> of Imām Aḥmad [Vol. 11, no. 6637]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا عبد الله
حدثني أبي ثنا علي بن إسحاق ثنا عبد الله يعني بن المبارك أنا عبد الرحمن
بن شريح المعافري ثنا شراحيل بن يزيد عن محمد بن هدية عن عبد الله بن عمرو
قال قال رسول الله صلى الله عليه وسلم أكثر منافقي أمتي قراؤها</b><br />
<b>تعليق شعيب الأرنؤوط: إسناده حسن</b></p>
<p style="padding-left: 40px;">Abdullah narrated to us my father
narrated to me Ali ibn Isḥāq narrated to us Abdullah, namely Ibn
al-Mubārak narrated to us Abdar-Raḥman ibn Shureeḥ al-Ma’āfiri reported
to us Shuraḥbeel ibn Yazeed narrated to us from Muḥammad ibn Hudiya from
Abdullah ibn ‘Amr, he said the Messenger of Allah, peace and blessing
be upon him said:</p>
<p style="padding-left: 40px;"><i>Indeed</i>, <i>the majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p style="padding-left: 40px;">Comment of Shu’ayb al-Arnā’uṭ: ‘Its <i>isnād</i> is <i>ḥasan</i>.’</p>
<p>It is from the <i>marfu</i>’ <i>aḥādith</i> that is in <i>al-Tārikh al-Kabir</i> of Imām al-Bukhāri [Vol. 1, no. 212]:</p>
<p style="padding-left: 40px; text-align: right;"><b>قال لي محمد بن
مقاتل حدثنا ابن المبارك، قال: أخبرنا عبد الرحمن بن شريح المعافري قال:
حدثني شراحيل بن يزيد، عن محمد بن هدية، عن عبد الله بن عمرو بن العاص قال:
قال النبي، صلى الله عليه وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Muqātil said to me, Ibn
al-Mubārak narrated to us he said Abdar-Raḥman ibn Shureeḥ al-Ma’āfiri
reported to us he said Shurāḥeel ibn Yazeed narrated to me from Muḥammad
ibn Hadiya from Abdullah ibn ‘Amr ibn al-‘Aāṣ, he said the Prophet
peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Appearing also in <i>Khalq Af’āl Al-‘Ibād</i> of al-Bukhāri [no. 613, p. 291]:</p>
<p style="padding-left: 40px; text-align: right;">حَدَّثَنَا <b>مُحَمَّدُ
بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ حَدَّثَنَا عَبْدُ اللهِ حَدَّثَنَا
عَبْدُ الرَّحْمَنِ بْنِ شُرَيْحٍ الْمُعَافِرِيُّ حَدَّثَنِي شَرَاحِيلُ
بْنُ يَزِيدَ عَنْ مُحَمَّدِ بْنِ هُدْيةَ عَنْ عَبْدِ اللهِ بْنِ عَمْرِو
بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ، صلى الله
عليه وسلم: أَكْثَرُ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Muqātil Abul’Ḥasan narrated
to us Abdullah narrated to us Abdar-Raḥman ibn Shureeḥ al-Mu’āfiri
narrated to us Shuraḥbeel ibn Yazeed narrated to me from Muḥammad ibn
Hadiya from Abdullah ibn ‘Amr ibn al-‘Aāṣ, may Allah be pleased with
him, he said the Messenger of Allah peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>From <i>al-Zuhd</i> of Ibn al-Mubārak [Vol. 1, no. 451]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حَدَّثَنَا
عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ الْمَعَافِرِيُّ قَالَ حَدَّثَنِي
شَرَاحِبيلُ بْنُ يَزِيدَ عَنْ رَجُلٍ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قال:
قال رَسُولُ اللهِ، صلى الله عليه وسلم، أَكْثَرُ مُنَافِقِي أُمَّتِي
قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px;">Abdar-Raḥman ibn Shureeḥ al-Ma’āfiri
narrated to us he said Shurāḥbeel ibn Yazeed narrated to me from a man
from Abdullah ibn ‘Amr, he said the Messenger of Allah peace and
blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Cited in various places of the work <i>Ṣifa al-Nifāq wa’ zam al-Munāfiqeen </i>[Characteristics of hypocrisy and slander of the hypocrites] of al-Firyābi [no. 36, p. 78]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا أبو بكر
وعثمان ابنا أبي شيبة قالا حدثنا زيد بن الحباب حدثنا عبد الرحمن بن شريح
أبو شريح الإسكندراني حدثني شراحيل بن يزيد المعافري قال سمعت محمد بن هدية
الصدفي قال سمعت عبد الله بن عمرو يقول قال رسول الله صلى الله عليه وعلى
آله وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Abu Bakr and Uthmān narrated to us, Abi
Shayba reports, they said Zayd ibn al-Ḥubāb narrated to us Abdar-Raḥman
ibn Shureeḥ al-Iskanderāni narrated to us Shurāḥbeel ibn Yazeed
al-Ma’āfiri narrated to me he said I heard Muḥammad ibn Hadiya
al-Ṣadafi, he said I heard Abdullah ibn ‘Amr saying, said the Messenger
of Allah peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Also in the same work [no. 35, p. 78]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا محمد بن
الحسن البلخي حدثنا عبد الله بن المبارك حدثنا عبد الرحمن بن شريح المعافري
حدثنا شراحيل بن يزيد عن محمد بن هدية عن عبد الله بن عمرو بن العاص قال
ال رسول الله صلى الله عليه وعلى آله وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Ḥasan al-Balkhi narrated to
us Abdullah ibn al-Mubārak narrated to us Abdar-Raḥman ibn Shureeḥ
al-Ma’āfiri narrated to us Shurāḥbeel ibn Yazeed narrated to us from
Muḥammad ibn Hadiya from Abdullah ibn ‘Amr ibn al-‘Aāṣ, he said the
Messenger of Allah peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>From <i>al-Bidah</i> by Ibn al-Waḍḍaḥ [no. 258, p. 274]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا أسد قال
حدثنا عبد الله بن المبارك عن عبد الله بن شريح المعافري قال حدثنا شرحبيل
بن يزيد عن محمد بن هدبة عن عبد الله بن عمرو بن العاص قال رسول الله صلى
الله عليه وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Asad narrated to us Abdullah ibn
al-Mubārak narrated to us from Abdullah ibn Shureeḥ al-Ma’āfiri he said
Shuraḥbeel ibn Yazeed narrated to us from Muḥammad ibn Hadiya from
Abdullah ibn ‘Amr ibn al-‘Aāṣ, he said the Messenger of Allah peace and
blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Cited in the work entitled <i>Ṣifa al-Nifāq wa’ nata al-Munāfiqeen</i> by Abu Nu’aym [no. 155, p. 166]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حَدَّثَنَا
عَلِيُّ بْنُ هَارُونَ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ
الْفِرْيَابِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الْبَلْخِيُّ
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَخْبَرَنَا عَبْدُ
الرَّحْمَنِ بْنُ شُرَيْحٍ الْمَعَافِرِيُّ حَدَّثَنَا شَرَاحِيلُ بْنُ
يَزِيدَ عَنْ مُحَمَّدِ بْنِ هَدِيَّةَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو
بْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَكْثَرُ
مُنَافِقِي أُمَّتِي قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px; text-align: right;"><b> وَرَوَاهُ زَيْدُ بْنُ الْحُبَابِ وَابْنُ وَهْبٍ، عَنْ أَبِي شُرَيْحٍ عَبْدِ الرَّحْمَنِ بْنِ شُرَيْحٍ</b></p>
<p style="padding-left: 40px;">Ali ibn Hārun narrated to us he said
Ja’far ibn Muḥammad al-Firyābi narrated to us he said Muḥammad ibn
al-Ḥasan al-Balkhi narrated to us Abdullah ibn al-Mubārak narrated to us
Abdar-Raḥman ibn Shureeḥ al-Ma’āfiri reported to us Shurāḥbeel ibn
Yazeed narrated to us from Muḥammad ibn Hadiya from Abdullah ibn ‘Amr
ibn al-‘Aāṣ, he said the Messenger of Allah peace and blessing be upon
him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p style="padding-left: 40px;">And it is narrated by Yazeed ibn Ḥubāb and Ibn Wahb from Abu Shureeḥ, Abdar-Raḥman ibn Shureeḥ.</p>
<p>From the <i>Sharḥ al-Sunnah </i>of al-Baghawi [Vol. 1, p. 73]:</p>
<p style="padding-left: 40px; text-align: right;"><b>أَخْبَرَنَا
مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي تَوْبَةَ أَنْبَأَنَا أَبُو
طَاهِرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَارِثِ أَنْبَأَنَا مُحَمَّدُ
بْنُ يَعْقُوبَ الْكِسَائِيُّ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ مَحْمُودٍ
أَنْبَأَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْخَلالُ أَخْبَرَنَا
عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ شُرَيْحٍ
الْمَعَافِرِيُّ قَالَ حَدَّثَنِي شَرَاحِيلُ بْنُ يَزِيدَ عَنْ مُحَمَّدِ
بْنِ هَدِيَّةَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ
قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَكْثَرُ مُنَافِقِي أُمَّتِي
قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Abdullah ibn Abi Tawbah
reported to us Abu Ṭāhir Muḥammad ibn Aḥmad ibn al-Ḥarith reports
Muḥammad ibn Ya’qub al-Kisā’i reports Abdullah ibn Maḥmud reports
Ibrāhim ibn Abdullah al-Khallāl reports Abdullah ibn al-Mubārak reported
to us from Abdar-Raḥman ibn Shureeḥ al-Ma’āfiri he said Shurāḥbeel ibn
Yazeed narrated to me from Muḥammad ibn Hadiya from Abdullah ibn ‘Amr
ibn al-‘Aāṣ, he said the Messenger of Allah peace and blessing be upon
him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Ibn ‘Asākir also cited this [<i>Mu’jam, </i>Vol. 1, no. 608] via a lengthy <i>isnād</i>. It is also reported in the <i>Musnad</i> of Imām Aḥmad [Vol. 11, no. 6634]:</p>
<p style="padding-left: 80px; text-align: right;"><b>حدثنا عبد الله
حدثني أبي ثنا حسن ثنا بن لهيعة ثنا دراج عن عبد الرحمن بن جبير عن عبد
الله بن عمرو بن العاصي قال سمعت رسول الله صلى الله عليه وسلم يقول ان
أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Abdullah narrated to us my father
narrated to me Ḥasan narrated to us Ibn Lahiya narrated to us Darāj
narrated to us from Abdar-Raḥman ibn Jubayr from Abdullah ibn ‘Amr ibn
al-‘Aāṣ, he said: I heard the Messenger of Allah, peace and blessing be
upon him saying:</p>
<p style="padding-left: 40px;"><i>Indeed</i>, <i>the majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="Analytical_comment"></span><i><u>Analytical comment</u></i><span class="ez-toc-section-end"></span></h2>
<p>I would submit that the <i>ḥadith</i> of Abdullah ibn ‘Amr ibn al-‘Aāṣ by itself is <i>Ṣaḥīḥ</i> (authentic). The statement of al-Ḥāfiz though that Muḥammad ibn Hadiya al-Ṣadafi is only graded as ‘<i>maqbul</i>’ (acceptable) is not correct; that is to say, he would only accept his <i>ḥadith</i> with follow-ons. But he is <i>thiqa</i> (trustworthy), as noted by al-‘Ijli and Yaq’ub ibn Sufyān, being also mentioned by Ibn Ḥibbān in <i>al-Thiqat</i>. Al-Dhahabi didn’t grasp all of this, thus he said in <i>Mizā</i><i>n al-I’tidāl</i>:
‘He’s not recognised.’ Notwithstanding that, it has been followed up
by Abdar-Raḥman ibn Jubayr al-Maṣri al-Mu’wezzin and he is <i>thiqa</i>, a jurist knowledgeable of the obligations from the <i>Awsaṭ al-Tābi’een</i>, who died around the year 97 AH.</p><div class="perfect-pullquote vcard pullquote-align-right pullquote-border-placement-left"><blockquote><p>
Their capital is deception and disguise, their profit is lying and
treachery; their reasoning is always ready to compromise, pleasing both
sides and seeking peace for themselves: ‘<i>They seek to deceive Allah and the believers, but they do not deceive except themselves, they just do not realise</i>’ [2:9]. Ibn Qayyim, <i>Ranks of the Divine Seekers</i> [Vol. 1, p. 730 (Eng)] </p></blockquote></div><h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="%E1%B8%A4adith_of_Uqba_ibn_Aamir_al-Juhani"></span><i><u>Ḥadith of Uqba ibn ‘Aāmir al-Juhani</u></i><span class="ez-toc-section-end"></span></h2>
<p>As reported in <i>Khalq Af’āl al-‘Ibād</i> [no. 614, p. 291]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حَدَّثَنَا
مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ حَدَّثَنَا مَنْصُورُ بْنُ سَلَمَةَ
حَدَّثَنَا الْوَلِيدُ بْنُ الْمُغِيرَةِ وَكَانَ ثَبَتًا حَدَّثَنَا
مِشْرَحُ بْنُ هَاعَانَ عَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ
عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ أَكْثَرُ مُنَافِقِي أُمَّتِي
قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Abdar-Raḥeem narrated to us
Manṣur ibn Salama narrated to us al-Waleed ibn al-Mughira, and he was
firm, Mishraḥ ibn Hā’ān narrated to us from ‘Uqba ibn ‘Aāmir may Allah
be pleased with him, from the Prophet peace and blessing be upon him
saying:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are </i>(to be found among)<i> the reciters.</i></p>
<p>It is also cited in the work <i>Ṣifa al-Nifāq wa’ zam al-Munāfiqeen</i> of al-Firyābi [no. 34, p. 77]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثني أحمد بن
خالد الخلال حدثنا أبو سلمة الخزاعي حدثنا الوليد بن المغيرة أبو العباس
المصري ولم أر بمصر أثبت منه قال حدثنا مشرح بن هاعان عن عقبة بن عامر عن
رسول الله صلى الله عليه وعلى آله وسلم أنه كان يقول أكثر منافقي أمتي
قراؤها</b></p>
<p style="padding-left: 40px;">Aḥmad ibn Khālid al-Khallāl narrated to
me Abu Salama al-Khuzā’i narrated to al-Waleed ibn al-Mughira
Abul-‘Abbās al-Miṣri narrated to us; I have not seen in Egypt (other
than) he more well established, he said Mishraḥ ibn Hā’ān narrated to us
from ‘Uqba ibn ‘Aāmir from the Messenger of Allah, peace and blessing
be upon him that he used to say:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>Again, from the same work [no. 31/32]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا قتيبة بن
سعيد حدثنا ابن لهيعة عن مشرح بن هاعان عن عقبة بن عامر قال ال رسول الله
صلى الله عليه وعلى آله وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Qutayba ibn Sa’eed narrated to us Ibn
Lahiya narrated to us from Mishraḥ ibn Hā’ān from ‘Uqba ibn ‘Aāmir he
said the Messenger of Allah, peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> their reciters.</i></p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا محمد بن
الحسن البلخي بسمرقند سنة ست وعشرين ومائتين أخبرنا عبد الله بن المبارك
أخبرنا ابن لهيعة حدثنا أبو المصعب مشرح بن هاعان قال سمع عقبة بن عامر
الجهني يقول قال رسول الله صلى الله عليه وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Ḥasan al-Balkhi narrated to
us in Samarkand, in the year two hundred and twenty-six Abdullah ibn
al-Mubārak reported to us Ibn Lahiya reported to us Abul-Muṣ’ab Mishraḥ
ibn Hā’ān narrated to us he said I heard ‘Uqba ibn ‘Aāmir al-Juhani
saying, I heard the Messenger of Allah peace and blessing be upon him
say:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>From <i>al-Bidah</i> by Ibn al-Waḍḍaḥ [no. 257, p. 273]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا محمد بن
وضاح قال حدثنا محمد بن يحيى قال: حدثنا أسد بن موسى قال: حدثنا ابن لهيعة
قال: حدثنا مسرح بن هاعان سمعت عقبة بن عامر يقول: سمعت رسول الله، صلى
الله عليه وسلم، يقول أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Muḥammad ibn Waḍḍaḥ narrated to us he
said Muḥammad ibn Yaḥya narrated to us he said Asad ibn Musa narrated to
us he said Ibn Lahiya narrated to us he said Misraḥ ibn Hā’ān narrated
to us, I heard ‘Uqba ibn ‘Aāmir saying: I heard the Messenger of Allah
peace and blessing be upon him saying:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>As reported in <i>Faw</i><i>ā’id Tamām </i>[Vol. 2, no. 893]:</p>
<p style="padding-left: 40px; text-align: right;"><b>أخبرنا أبو
إسحاق إبراهيم بن محمد بن صالح وأبو الحارث أحمد بن محمد بن عمارة في آخرين
قالوا ثنا عبد الرحمن بن عبد الصمد البروزي ثنا جنادة بن محمد المري ثنا
منصور بن عمار ثنا عبد الله بن لهيعة عن مشرح بن عاهان عن عقبة بن عامر
الجهني قال قال رسول الله صلى الله عليه وسلم يقول أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Abu Isḥāq Ibrahim ibn Muḥammad ibn Ṣāliḥ
and Abul-Ḥārith Aḥmad ibn Muḥammad ibn ‘Umara reported to us among
others, they said Abdar-Raḥman ibn Abduṣ Ṣamad al-Baruzi narrated to us
Junada ibn Muḥammad al-Marri narrated to us Manṣur ibn ‘Ammār narrated
to us Abdullah ibn Lahiya narrated to us from Misraḥ ibn Hā’ān from
‘Uqba ibn ‘Aāmir al-Juhani he said the Messenger of Allah peace and
blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>In the <i>Musnad</i> of al-Ru’yāni [Vol. 1, no. 210]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا البرقي
حدثنا ابن أبي مريم حدثنا ابن لهيعة عن مشرح بن هاعان قال سمعت عقبة بن
عامر يقول قال رسول الله صلى الله عليه وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">al-Barqi narrated to us Ibn Abi Maryam
narrated to us Ibn Lahiya narrated to us from Mishraḥ ibn Hā’ān, he said
I heard ‘Uqba ibn ‘A<i>ā</i>mir al-Juhani saying, the Messenger of Allah peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>As reported in the <i>Mu’jam </i>(<i>Mashkul</i>) of al-Ṭabarāni, [Vol. 15, no. 14256]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حدثنا أبو يزيد
القراطيسي ثنا أسد بن موسى ح وحدثنا بشر بن موسى ثنا يحيى بن إسحاق
السيلحيني ح وحدثنا يحيى بن أيوب العلاف ثنا سعيد بن أبي مريم قالوا ثنا بن
لهيعة عن أبي عشانة عن عقبة بن عامر قال سمعت رسول الله صلى الله عليه
وسلم يقول أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px;">Abu Yazeed al-Qaraṭisi narrated to us Asad ibn Musa narrated to us [<i>ḥawala</i>] and Bishr ibn Musa narrated to us Yaḥya ibn Isḥāq al-Saylaḥini narrated to us [<i>ḥawala</i>]
and Yaḥya ibn Ayub al-A’lāf narrated to us Sa’eed ibn Abi Maryam
narrated to us they said, Ibn Lahiya narrated to us from Abu Ushāna from
‘Uqba ibn ‘Aāmir, he said I heard the Messenger of Allah peace and
blessing be upon him saying:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p>The narrator Abu Ushāna is Ḥayy ibn Yu’min ibn Ḥajeel ibn Ḥudayj ibn Asad al-Ma’āfari al-Miṣri, who is <i>thiqa </i>(trustworthy), being one of the middle ranking <i>Tābi’een</i>, who died in the year 118 AH. A further citation is from <i>Ṣifa al-Nifāq wa’ nata al-Munāfiqeen</i> by Abu Nu’aym [no. 154, p. 165]:</p>
<p style="padding-left: 40px; text-align: right;"><b>حَدَّثَنَا
عَلِيُّ بْنُ هَارُونَ حَدَّثَنَا جَعْفَرٌ الْفِرْيَابِيُّ حَدَّثَنَا
قُتَيْبَةُ بْنُ سَعِيدٍ قَالَ حَدَّثَنَا ابْنُ لَهِيعَةَ عَنْ مِشْرَحِ
بْنِ هَاعَانَ عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى
الله عليه وسلم أَكْثَرُ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px; text-align: right;"><b>ثم قال أبو
نعيم: رَوَاهُ ابْنُ الْمُبَارَكِ وَالْوَلِيدُ بْنُ مُسْلِمٍ
وَالْمُقْرِئُ وَبِشْرُ بْنُ السَّرِيِّ، عَنِ ابْنِ لَهِيعَةَ</b></p>
<p style="padding-left: 40px;">Ali ibn Hārun narrated to us Ja’far
al-Firyābi narrated to us Qutayba ibn Sa’eed narrated to us he said Ibn
Lahiya narrated to us from Mishraḥ ibn Hā’ān from ‘Uqba ibn ‘Aāmir he
said the Messenger of Allah peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters</i>.</p>
<p>Thereafter Abu Nu’aym said: Its narrated by Ibn al-Mubārak, al-Waleed
ibn Muslim, al-Muqri and Bishr ibn al-Sarri from Ibn Lahiya. I would
submit, the three-righteous worshippers, Abdullah ibn al-Mubārak,
Abdullah ibn Yazeed al-Muqri and Abdullah ibn Wahb are renewed for the
old <i>Ṣaḥīḥ</i> hearing from Ibn Lahiya Qutayba ibn Sa’eed was
correcting his hearing on the books of Abdullah ibn Wahb: Everything he
narrated on the authority of Ibn Lahiya is also <i>Ṣaḥīḥ</i>. Most
people are unaware of the fact that the hearing of al-Waleed ibn Muslim
is also very old. As well as Bishr ibn al-Sarri, Yaḥya ibn Isḥāq
al-Saylaḥini, Sa’eed ibn Abi Maryam and others that have been mentioned
elsewhere. Nevertheless, it is not alone, but al-Waleed ibn al-Mughirah
followed-on, his recension being more strong and affirmed. Likewise,
Musharrah ibn Hā’ān was not unique to it, as Abu Ashāna followed it up:
the <i>ḥadith</i> of ‘Uqbah ibn Aāmir al-Juhani is <i>Ṣaḥīḥ</i> on its own standing, together with the totality of its reported channels.</p><div class="perfect-pullquote vcard pullquote-align-right pullquote-border-placement-left"><blockquote><p>
This emphasis on the hypocrites is] because of their great number and
the ubiquity of the afflictions they cause, and the severity of their
harm against Islam, their harm being so great because of their claim to
it, to its aid and support when they are in reality its foes. They
display animosity to it in every form, leaving the ignorant one to think
that what they offer is knowledge and reform, but in fact it is
ignorance and corruption. Erased from their hearts are the emblems of
faith; they no longer recognise them. Ibn Qayyim, <i>Ranks of the Divine Seekers</i> [Vol. 1, p. 726 (Eng) </p></blockquote></div><h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="Hadith_of_Abdullah_Ibn_Abbas"></span><i><u>Hadith of Abdullah Ibn ‘Abbās</u></i><span class="ez-toc-section-end"></span></h2>
<p>As reported in <i>al-</i><i>Ḍu’afā</i><i> al-Kabir</i> of al-‘Uqayli [Vol. 1, p. 274]:</p>
<p style="padding-left: 40px; text-align: right;"><b>وحدثني موسى بن
محمد بن كثير الجدي قال حدثنا حفص بن عمر العدني قال حدثنا الحكم بن أبان
عن عكرمة بن أبان عن عكرمة عن بن عباس قال قال رسول الله صلى الله عليه
وسلم أكثر منافقي أمتي قراؤها</b></p>
<p style="padding-left: 40px; text-align: right;"><b>قال ولا يتابع على هذا أيضا من حديث بن عباس وقد روي هذا عن عبد الله بن عمرو عن النبي عليه السلام بإسناد صالح</b></p>
<p style="padding-left: 40px;">And Musa ibn Muḥammad ibn Kathir al-Juddi
narrated to me he said Hafṣ ibn Umar al-Adnani narrated to us he said
al-Ḥakam ibn Abān narrated to us from ‘Ikrima from Ibn ‘Abbās he said
the Messenger of Allah, peace and blessing be upon him said:</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p style="padding-left: 40px;">He said: And there is no follow-up upon this also from the <i>ḥ</i><i>adith</i> of Ibn ‘Abbās, and this was narrated on the authority of Abdullah bin ‘Amr on the authority of the Prophet, with its <i>isn</i><i>ā</i><i>d</i> being <i>Ṣā</i><i>li</i><i>ḥ</i>.</p>
<p>I would submit Hafṣ ibn Umar al-Adnani is not strong, nevertheless, the soul rests with the <i>ḥadith</i> narrated by Abdullah ibn ‘Abbās, may Allah be pleased with him.</p>
<h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="Hadith_of_I%E1%B9%A3mah_ibn_Malik_al-Kha%E1%B9%ADami"></span><i><u>Hadith of ‘Iṣmah ibn Mālik al-Kha</u></i><i><u>ṭ</u></i><i><u>ami</u></i><span class="ez-toc-section-end"></span></h2>
<p>This is reported in the <i>Mu’jam </i>(<i>Mashkul</i>) of al-Ṭabarāni, [Vol. 15, no. 13907]:</p>
<p style="padding-left: 40px; text-align: right;"><b>وَبِإِسْنَادِهِ
عَنْ عِصْمَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ، صلى الله عليه وسلم،
يَقُولُ: أَكْثَرُ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا</b></p>
<p style="padding-left: 40px; text-align: right;"><b>والإسناد هو
حدثنا أَحْمَدُ بن رِشْدِينٍ الْمِصْرِيُّ حَدَّثَنَا خَالِدُ بن عَبْدِ
السَّلامِ الصَّدَفِيُّ حَدَّثَنَا الْفَضْلُ بن الْمُخْتَارِ عَنْ عَبْدِ
اللَّهِ بن مَوْهِبٍ عَنْ عِصْمَةَ بن مَالِكٍ الْخَطَمِيِّ</b></p>
<p style="padding-left: 40px;">With its <i>isnād</i> from ‘Iṣmah, he said: I heard the Messenger of Allah, peace and blessing be upon him saying</p>
<p style="padding-left: 40px;"><i>The majority of the hypocrites from among my Ummah are</i> (to be found among)<i> the reciters.</i></p>
<p style="padding-left: 40px;">And the <i>isnād</i> is: Aḥmad ibn
Rishdeen al-Miṣri narrated to us Khālid ibn Abdus-Sallām al- Ṣadafi
narrated to us al-Faḍl ibn Mukhtār narrated to us from Abdullah ibn
Mu’hib from ‘Iṣmah ibn Mālik al-Khaṭami.</p>
<p>I would submit here, that al-Faḍl ibn Mukhtār has around three or four <i>manakeer</i> (pl. <i>munkar</i>), this not being one of them. He wasn’t accused of either fabricating or stealing <i>ḥadith</i>, so this doesn’t detract from the report here narrated from ‘Iṣmah ibn Mālik al-Khaṭami.</p>
<h2 class="fittexted_for_content_h2" style="font-size: 38.25px;"><span class="ez-toc-section" id="Concluding_analytical_comment"></span><i><u>Concluding analytical comment</u></i><span class="ez-toc-section-end"></span></h2>
<p>It is thus established the <i>ḥadith</i> of Abdullah ibn ‘Amr ibn al- Aāṣ and ‘Uqbah ibn ‘Aāmir al-Juhani is <i>Ṣaḥīḥ</i> with its follow-ons and together with the totality of reported channels. Imām al-Bukhāri confirmed it is <i>Ṣaḥīḥ</i>, attributed to the Prophet peace be upon him in his work <i>Khalq Af’āl al-‘Ibād</i>,
both of the narrations being cited earlier on. From among
contemporaries, al-Albāni as well as Shu’ayb al-Arnā’uṭ graded the
narration as being <i>Ṣaḥīḥ</i>. Follow-on narrations have also been
reported with this wording from ‘Iṣmah ibn Mālik al-Khaṭami and Abdullah
ibn ‘Abbas, separate from any wording contained with those <i>isnād’s</i>. Taken in the round, all of this necessitates that there is definite proof in this <i>ḥadith</i>
in its wording from the Prophet peace and blessings be upon him and his
family. This proof is beyond any reasonable doubt. Rather, it may
reach a degree of certitude transcending every possible doubt!</p>
<p>And Allah, the Exalted evidently knows best.</p>
<p>By <a href="http://islamicsystem.blogspot.com/2019/07/new-book-kitab-ut-tawheed-basis-of.html" target="_blank">Professor Muḥammad ibn Abdullah al-Massari</a></p><p><a href="https://www.renascencefoundation.com/the-majority-of-the-hypocrites/" target="_blank">Source <br /></a></p><p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqdEga3y8UnYyAM_uwkLqgcCH7AHaQPhv-9G9BecReWrz-AmMOmJu6Lrh2Uaq5F7__GybmLQSTy7rHMFpWatqFyXudQucGTpL-B1XUq4WPIcH6H6VMk88OcAcbeNfm36SnPQx_/s1000/285190-P693M7-260.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1000" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqdEga3y8UnYyAM_uwkLqgcCH7AHaQPhv-9G9BecReWrz-AmMOmJu6Lrh2Uaq5F7__GybmLQSTy7rHMFpWatqFyXudQucGTpL-B1XUq4WPIcH6H6VMk88OcAcbeNfm36SnPQx_/w200-h200/285190-P693M7-260.jpg" width="200" /></a><br /><br /></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com1tag:blogger.com,1999:blog-19500355.post-45838663680185921552021-10-03T23:10:00.002+00:002021-10-03T23:14:46.191+00:00Cracks in the Mirror: Idolatry in Celebrity Culture<p></p><div style="text-align: center;"><span style="font-size: medium;"><i>This essay provides a Qur’anic framework that explains the psychopathological tendency of idolising celebrities and icons. It argues that the adoration of such pseudo-characters is manifestation of man's inability to not worship and that this inbuilt drive must be directed to the One who is worthy of our love and submission.<br /></i></span><br /><span style="font-size: medium;"></span></div> <div class="section the_content has_content"><div class="section_wrapper"><div class="the_content_wrapper"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEio_x82T-XrrgNdUIHq3Ij9vuuqo78V2C9M5RsnlWuk0DCX4aXomIllEnBy1DzejZCQuc-RJBGK0989JR-MffoeJU9spKgB0rQlYfZ5WFStqIRj5KzS3BlGUpPl1h03UI8x37Rp/s442/cracks.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="314" data-original-width="442" height="227" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEio_x82T-XrrgNdUIHq3Ij9vuuqo78V2C9M5RsnlWuk0DCX4aXomIllEnBy1DzejZCQuc-RJBGK0989JR-MffoeJU9spKgB0rQlYfZ5WFStqIRj5KzS3BlGUpPl1h03UI8x37Rp/s320/cracks.JPG" width="320" /></a></i><p></p>It
is typically taken for granted, perhaps even assumed as a sort of
self-evident principle, that the burden of proof for a believer in God –
at least as far as his belief in God is concerned – rests well and
truly on his shoulders to demonstrate. But what does it mean for the
theist to inherit this burden (assuming for the moment that he does)?
Perhaps it means something like the following: a claim to knowledge
about God, could never be knowledge as such, <i>unless</i> there was
some overwhelmingly strong evidence the theist has for that belief B.
That is, evidence by way of good argument(s). Hence, B can only be known
N, if and only if there is a good argument A in support of B. In simple
terms, for B to be N we need A! That is, only when we have good
argument(s) for our belief in God, could we ever be appraised with the
“knowledge” of our belief in Him. Call this “the evidentialist objection
to theism”.<sup>1</sup> It’s put more properly perhaps like this:<p></p>
<ul><li>Belief in God is justified (or warranted)<sup>2</sup> only by way of good argument.</li><li>But there is no good argument for belief in God.</li><li>Therefore, belief in God is not justified (or warranted).</li></ul>
<p>Proponents of this sort of objection think that theistic arguments alone constitute the proper or <i>only</i>
“grounds” for belief in theism. But let us pause for the moment and
consider a question: aren’t there certain beliefs which we hold, beliefs
we would be content on calling knowledge or otherwise rational in
upholding, without any arguments that ground these beliefs as such? Can
you think of one, or two perhaps? Or is it simply that <i>all </i>of our rational beliefs so to speak, are upheld <i>only</i> by way of argument?</p>
<p>Take the belief in other minds for instance. We believe (or at least I
hope we do!) in other conscious persons like ourselves. Indeed, it is
literally without doubt that we recognise at least our own conscious
experience, but for the vast majority of us, we also believe that other
human beings – evidently similar to us – are also conscious and not mere
artificial robot like machines. Consider also the belief in the reality
of the external world “out-there”, it is pretty clear to most of us
that the world “out-there” is not a matrix simulation or mere dream, but
rather like we think it is when we’re of sound mind. And what about our
belief in the past? We certainly give weight to our memories and things
which appear to have occurred before the present moment. We don’t
normally think that the world was created five minutes ago, with
memories we think correspond to events that happened many years ago,
were actually just implanted upon our coming to be a few minutes before
now, and never really occurred. We have other beliefs too, like the
belief in the non-fallaciousness of our rational faculties. That is, we
believe our rational thinking processes, are more or less working toward
the production of, or with a capacity to, reach true beliefs about the
world. If we didn’t believe this then we couldn’t even stake a claim on
our doubts about it, for how would we know that the faculties relied
upon to reach such doubts are in any way accurate?</p>
<p>If the penny hasn’t dropped now so to speak, then I’ll try to make
the point I’m getting at more explicit. Let us return to our
“evidentialist objection” and specifically the first premise, namely
that, “belief in God is justified (or warranted) only by way of good
arguments.” You see, the sorts of beliefs noted above i.e. in other
minds, memory, the external world and the non-fallaciousness of our
faculties, are all beliefs which we would normally take to be rational
(or even knowledge we possess), and yet we don’t seem to have any good
arguments for them. Could we have good arguments for them even if we
wanted to? And if we do, do we ourselves believe these things by way of
arguments in any case? It appears that the answer to these questions is
more or less a resounding no. Surely, I cannot prove by way of good
argument that the world wasn’t created five minutes ago, or that I know I
have an objective memory of such and such an event in the past simply
because I remember it, for that would be to rely on the very faculty (my
memory) which is in question!. Similarly, I cannot prove by way of good
argument that there are all these other minds like my own, or
demonstrate the non-fallaciousness of my faculties by argument without
already assuming it. So, if we can hold all sorts of beliefs
justifiably, the sorts of beliefs which are intuitive to us without
arguments, what’s so peculiar about our belief in God? Why must this
particular belief (arguably intuitive in its own right) be taken with
such contempt that it isn’t immune from the same sorts of epistemic
demands as these other beliefs?</p>
<p>In order to address such questions, this essay will attempt to defend
the thesis of “Reformed Epistemology” (the idea that religious belief
can be rational without arguments),<sup>3</sup> with particular focus on the thought of Islamic theologian Ibn Taymiyya (d. 1328). Drawing on his concept of <i>fi</i><i>ṭ</i><i>ra</i>,<i> istidlāl bi’l āyāt </i>(inference through sigs), and general epistemic framework.<sup>4</sup> The essay will not only explore the ways in which belief in God can be rational <i>without </i>recourse
to arguments, but also explore how this can be extended to Islamic
belief as well. However, in order to construct our “Taymiyyan” reformed
epistemological account, we will need to build this model from the
ground up: starting with the necessary tools of basic epistemic
concepts, then outlining the plan and constructing the model in
application to belief in God, before finally brushing off the finishing
touches in unique Islamic milieu. Only then will our model stand as
complete. So put on your thinking cap, and let’s start by gathering our
tools.</p>
<p> </p>
<p><b>Gathering our conceptual toolkit:</b></p>
<p>As is already evident from the questions this paper aims to address,
we are dealing fundamentally with issues of epistemology (i.e. the study
of knowledge and its related concepts),<sup>5</sup> applied to a
specifically religious context. So what we aim to do, is to grasp and
understand the following conceptual tools which will help us to
construct our model of reformed epistemology. Namely, the concepts of:
(1) the tripartite theory of knowledge and the Gettier problem, (2) the
meaning of warrant and justification, (3) proper functionalism, and (4)
basic & non-basic beliefs. At face value it seems like a lot to take
in, however this need not be the case, as the meaning of these concepts
is for the most part fairly straight forward, and by enrichening our
tapestry of concepts in this way, we’ll be in a much better position to
flesh out a model of reformed epistemology that stands up to scrutiny.
Let us begin then with (1): the tripartite theory of knowledge.</p>
<p>Let’s say you have a belief. You believe that all elephants in Africa
are pink in colour. Could this belief qualify for knowledge, and if
not, why not? Well, it appears it misses an obvious ingredient necessary
for knowledge, namely truth! Given that elephants in Africa are
evidently not pink in colour, this mere belief you hold about elephants
is not going to be sufficient for knowledge, unless the belief is also
true. But, is true-belief alone sufficient to account for the nature of
knowledge? Consider another belief you might hold: say you believe that
Accrington Stanley will beat Manchester United 5-0 away from home in the
FA Cup quarter-final. And let’s suppose that, lo and behold, this turns
out to be the case. So (1) you had a <i>belief</i> and (2) that belief turned out to be <i>true</i>, but did you actually <i>know </i>that
Accrington were going to win 5-0 before the game kicked off, especially
given the sheer gulf in class between the two teams?</p>
<p>Most people would probably be inclined to say no. It appears you fell
into the fortunate path of epistemic luck: you acquired a true-belief,
but you didn’t have <i>adequate</i> <i>grounds</i> for that belief.<sup>6</sup> You were missing something. Perhaps what you were missing was <i>justification</i>.
You didn’t have any justification (reason or evidence) that
sufficiently grounds this true-belief. Consider then a third belief you
might have. Let’s say you believe it’s raining outside, and suppose that
indeed it is <i>actually </i>raining outside. But unlike your belief about the football match, let’s say you do have some strong <i>justification </i>for this belief. By <i>justification </i>we
mean primarily, that you’ve reached a certain conclusion based on
grounds which connect the belief and the evidence together and/or you
have fulfilled your epistemic duties: you have looked into the evidence
and considered reasons for or against your position let’s say.<sup>7</sup>
So, perhaps in this case your justification is that you see the rain
outside of your window and hear the pitter-patter sound of the raindrops
bouncing off them. In this case perhaps you’ve found the magic
ingredient to turn your mere true-belief into knowledge. This is known
as the tripartite theory of knowledge, bearing the three conditions: (1)
belief, (2) truth, and (3) justification. It gives us a helpful
introduction to understanding the nature of knowledge and the discipline
of epistemology itself. However, more importantly as we will come to
see, we now have good reason to think that this account of knowledge
doesn’t escape the problem of epistemic-luck that we have already
encountered, and in considering how to fix this problem, it will enable
us to consider a better account of knowledge in the contemporary
literature, which very closely parallels Ibn Taymiyya’s own epistemic
account.</p>
<p>So, is it correct then to say that knowledge just <i>is </i>justified-true-belief
(JTB)? Well, most epistemologists are now fairly confident that this
isn’t the case. It was Edmund Gettier’s famously short paper, “Is
Justified True Belief Knowledge?”,<sup>8</sup> on the problem of the JTB
account, which brought out the contemporary position and the oft spoken
about “Gettier Problem(s)” which has caused the demise of the JTB
theory. Let’s consider a simple case of a “Gettier Problem”. Suppose you
had just entered into the waiting room at your local dentist. You
rushed inside breathing heavily, panicked that you might have missed
your appointment, and given that your watch is currently under repair at
the jewellers, you’re quite unsure as to the time. You quickly sit
yourself down and look up at the clock hanging on the wall opposite,
both clock hands paired together are striking twelve, you breathe a sigh
of relief knowing that your appointment isn’t for another fifteen
minutes yet, you sit, and wait patiently… Let’s take a step back for the
moment then, and suppose that indeed it was twelve o’clock as the clock
suggested when you arrived into the waiting room. So, you had a belief
B, namely that it is twelve o’clock, and this belief was indeed true T,
and you had justification J, by way of the evidence brought to your
senses upon observing the clock. Therefore, you had JTB. But let’s
suppose that as a matter of fact, the clock was not actually working,
not ticking at all, and it just so happened that both clock hands
remained on twelve when you observed them. Then, in the end you were
just quite fortunate.<sup>9</sup> And although you had JTB, given that you’d fallen upon it by way of epistemic luck, it just doesn’t seem as if you <i>knew </i>in this case; you had JTB, but yet you lacked knowledge.</p>
<p>So, it appears that the JTB account isn’t an adequate way of framing
the conditions for knowledge, yet again there seems to be something
missing. Various attempts have and still are being offered to account
for what these precise conditions look like, but arguably the strongest
account of knowledge which does away with the “Gettier Problems”, and
radically changes the way in which we consider the philosophical account
of knowledge and its related concepts, is a thesis coined, “proper
functionalism”. And it is this account of knowledge, which with striking
consistency appears to fit into the Taymiyyan framework, which we will
adopt to address our specifically religious concerns. But before we
consider this alternative, we have to take a step back and note an
important distinction between the epistemic concepts of “justification”,
and what we will come to primarily consider in the remainder of this
paper, “warrant”. As mentioned previously, “justification” is about
duties which one fulfils concerning the grounds and evidence which
support the belief in question. For instance, suppose you believe that
you see a tree outside in your garden, and hence you base this belief
upon that <i>seeming </i>delivered by your senses suitably matching
it, and you have done your level-best (if the case need arise) to deal
with any counter-objections that challenges this belief, we can say that
you have “justification”. However, as we have also come to see,
“justification” coupled with a true-belief, is not sufficient for
knowledge.</p>
<p>Therefore, we will to refer to a concept other than justification to
get at what captures those conditions which together are necessary and
sufficient for knowledge, and this we refer to as “warrant.” Warrant is
simply defined as, “that special property that turns true belief into
knowledge”. But notice that this doesn’t mean we ought to completely
cast aside justification. For it is just one of many terms of “positive
epistemic appraisal”. (Concepts such as justification, warrant and
rationality are all important concepts of positive epistemic appraisal
which differ from each other). But let us turn now to our alternative
theory of knowledge (i.e. that which confers warrant on our beliefs).</p>
<p>We have seen already that we hold numerous, and even quite important
beliefs, not on the basis of arguments: beliefs about other minds, the
past, the external world and so on. And if we can’t <i>know </i>these beliefs by way of arguments, yet we’re pretty certain we <i>do </i>know
them, what we’re implying (epistemically) is that we have to, and do in
fact, trust the available cognitive faculties and equipment which we
have been designed with (for the theist of course this design is the
result of God’s creative will, not a mere naturalistic process).<sup>10</sup> And hence, to know, or to have “warrant”, fundamentally concerns the output and functioning of our cognitive faculties.</p>
<p>Let’s consider your belief that it’s raining outside again. The
belief you have is obviously one which is an immediate product of your
cognitive faculties, primarily in this case your perceptual faculties
(i.e. eyesight and hearing). The belief isn’t the result of premises you
run in your head down to a conclusion, but is of an immediate kind. You
trust that you are “warranted” in cases like these because, among other
things, you don’t suspect there is anything untoward with your
faculties, they all appear to be working as normal, and the sight of the
raindrops on the window comes to you as clear as crystal. But suppose
you were suffering from some sort of cognitive malfunction: you had a
strange disorder which entailed the formation of squirrel hallucinations
let’s surmise. Suppose you looked out into the garden, and spotted what
seemed to you to be a squirrel (a consequence of your strange cognitive
malfunctioning), when in fact there wasn’t one there at all. Your
belief would obviously have little by way of warrant for you. The
problem being of course, that your faculties were playing tricks on you
by not accurately conveying reality due to cognitive malfunction.
Perhaps one may argue that this isn’t a good example, not merely because
it is “unrealistic”, but because what prevented warrant in this case
wasn’t the cognitive malfunction as such, it was simply because there
was a lack of truth to the belief. Then, let’s alter it a bit. Suppose
this time when you formed your belief that there was a squirrel in the
garden (in the form of some hallucination due to cognitive malfunction),
it just so happened that there was in fact a squirrel in the garden
when you formed your belief. In this case, your belief doesn’t lack
warrant because it isn’t true, but lacks warrant because it is simply a
case of “epistemic luck”, grounded in that cognitive malfunction. Thus,
given the need to relate warrant to the function and output of our
cognitive faculties (for we have nowhere else to turn!), a necessary
condition of warrant is that these faculties be “functioning properly”
i.e. the way they have been designed in normal circumstances to do so.
If not, examples like the one outlined above, give us reason to think
that our beliefs would not be warranted if they resulted from
malfunctioning cognitive faculties.</p>
<p>But, what if our faculties were not aimed at acquiring true-belief,
but something else, like survival let’s say (indeed this would appear to
be the case if we accepted Darwinian naturalism).<sup>11</sup> If your
faculties are functioning as they have been setup to do so, and yet
those faculties are not aimed at the acquisition of true-belief, then
perhaps all your beliefs are not really true, but instead simply help
you achieve some other aim. If this was so, then your belief that it’s
raining outside would seem to lack “warrant”, because the belief isn’t
necessarily true, but rather just aids your survival. Therefore, it
can’t just be that “warrant” only occurs from (1) proper functioning
faculties, but it must also occur from (2) faculties aimed at true
beliefs. Yet, there must be something else, for let’s suppose your
cognitive faculties aimed at truth were functioning properly when you
formed a belief of, say, the beautiful coastal-beach scenery outside of
your hotel window, but on this occasion, it just so happened that your
hotel room had a high-tech television fixated on the wall which gave a
remarkably realistic depiction of the scene. In this case, you’d lack
“warrant” not because of conditions (1)-(2), but rather, because
something has disturbed your “cognitive environment”, your cognitive
faculties and environment were not properly attuned, you’d been! So, we
must add this as condition (3) to secure our account of “warrant”.
Roughly speaking then, we can say that a belief is warranted, if and
only if, it is produced by properly functioning truth tracking cognitive
faculties, in environments to which those faculties have been designed
to apply. Together these conditions roughly make up the theory of
warrant coined “proper functionalism.”<sup>12</sup></p>
<p>One might insist that this theory of warrant is wrong not to include an “access” condition.<sup>13</sup>
That is, one needs to “access” the reasons for him or herself as to why
the belief in question is warranted, such that these reasons contribute
in conferring warrant upon one’s belief. But as is already clear from
our discussion of a wide range of beliefs, we simply do not have direct
access to all of the conditions (reasons, arguments etc.) which would
confer warrant upon our beliefs. There simply is no good (non-circular)
argument that would give me reason to believe in the outputs of my
memory without relying on it in the first place for instance. But
nevertheless, it does seem that I have warrant for most of my
memory-based beliefs. Therefore, the conditions of warrant centred on
proper function, seem to make more sense of the way in which knowledge
is arrived at in our case, and does not require an “access” condition.<sup>14</sup>
Finally, before applying the concepts we have learnt thus far to our
model of reformed epistemology, we ought to say something briefly about
the nature of beliefs and belief building (noetic) structures.<sup>15</sup></p>
<p>Related beliefs can form chains. Suppose upon hearing your doorbell
chime, you form the belief that someone is at your door. Here you have
acquired a small chain of belief A to belief B. Belief B (that there is
someone at your door), is a belief held on the basis of another, namely
belief A. But belief A (that the doorbell chimed), is not held on the
basis of another belief, a, it just came to you in the immediate sense
upon hearing. Beliefs like this one – not held on the basis of another –
are called “basic beliefs”. Beliefs held on the basis of others are
called “non-basic (inferential) beliefs”. Basic beliefs then could be
beliefs like our ordinary sense perceptual beliefs (i.e. seeing
something in front of you), self-evident logical beliefs (i.e., that A
cannot be B and not-B at the same time), beliefs by way of testimony
(i.e. believing your wife’s testimony that the meal is ready and
waiting), beliefs by way of memory (i.e. remembering your breakfast this
morning). What is common to our basic beliefs is that they come to us
in immediate fashion, and are not held on the basis of others; not held
by way of argument or inference. This is crucial to note, for in
responding to the evidentialist charge against theism, what we are
arguing for here is that belief in God, can be (and indeed is for most
believers), a basic belief. But more importantly we will be arguing that
this belief is not merely basic, but also “properly basic” with respect
to warrant i.e., it is a basic belief (not held on the basis of others)
which is warranted for the believer.</p>
<p>Now, clearly not just any old basic belief can be “properly basic”.
If all of a sudden you found yourself with the belief that next week
it’s going to rain every other day, few would think that this belief
could be warranted in the basic way i.e., properly basic without
recourse to some form of inference or other beliefs you have. By
contrast, if you found yourself with the belief that it is raining
outside today, such a belief we tend to think can be properly basic for
you. But then what marks the difference? The difference evidently
relates to our particular belief-forming abilities or otherwise put, the
various (sub) faculties that we have (i.e., sense perception, memory,
reason) geared toward the production of certain kinds of beliefs.
Indeed, we have the ability to tell without recourse to arguments that
there is a computer in front of us, or beliefs about one’s
thoughts/mental states (i.e., “I am experiencing pain”), or certain
memory-based beliefs (“I had cereal for breakfast”), but perhaps we’re
not able to tell things about what the weather will be like on alternate
days next week, or come to know the thoughts of others in a basic way
without recourse to inference from other beliefs because we don’t have
those sorts of belief-forming abilities. Thus, our cognitive design-plan
i.e., the nature of our faculties when functioning as they ought,
stipulate what’s rational for us to accept in the basic way, or
otherwise what must be inferred on the basis of other beliefs.<sup>16</sup>
In the case of basic beliefs formed by the appropriate faculty
functioning properly and aimed at truth in environments to which such a
faculty has been designed to apply, then these beliefs can be properly
basic for us.</p>
<p>So, let us now attempt to draw on these ideas and concepts that we
have learnt in this section, in establishing the grounds on which our
belief in (Islamic) theism, can be among our properly basic beliefs.</p>
<p> </p>
<p><b>Outlining the Plan & Constructing the Model:</b><sup>17</sup></p>
<p>So far then, we’ve been gathering the epistemic tools to allow us to
properly formulate a robust model of “reformed epistemology” in
Taymiyyan-Islamic milieu. We have learnt primarily that “warrant” i.e.
the special property that turns true belief into knowledge, is obtained
only where a belief is produced by properly functioning truth tracking
cognitive faculties, in environments to which those faculties have been
designed to apply. And we have seen that the concern of the reformed
epistemological model is to demonstrate how belief in God can be
properly basic with respect to warrant i.e. known without recourse to
arguments, in a similar fashion to other beliefs we have made mention of
under the rubric of properly basic (i.e., belief in other minds etc.).
In this section, we will attempt to apply these epistemic concepts in
addressing the evidentialist objection to theism, and in constructing an
Islamic model of reformed epistemology, focusing first on how a
believers’ belief in God can be warranted in a properly basic way.</p>
<p>Let us consider a basic outline of the model broken down into five main points:</p>
<ul><li>God as Creator, has instilled within human beings different
faculties in order to acquire true beliefs about Him and the created
world.</li><li>God created all human beings upon a natural constitution (<i>fi</i><i>ṭ</i><i>ra</i>) which urges them to recognise Him, to know Him and to worship Him.</li><li><i>Fi</i><i>ṭ</i><i>ra</i> has been set to work in tandem with other cognitive faculties for the production of true beliefs. When one’s <i>fi</i><i>ṭ</i><i>ra</i>functions as it should, it ‘triggers’ within the heart/mind (<i>qalb</i>) an immediate awareness of God.</li><li>The proper function of these faculties culminating in theistic belief, arises from the apprehension of the many ‘signs’ (<i>āyāt</i>) of the created world, allowing one to experience knowledge of God in a basic way.</li><li>Therefore, through the epistemic role of <i>fi</i><i>ṭ</i><i>ra</i> in conjunction with the <i>qalb</i>, upon the apprehension of God’s ‘signs’, belief in Him is reached immediately without recourse to arguments.</li></ul>
<p>Following an elaboration on the above points, we will try to show how
the conclusion is consistent with a proper function account of warrant
and how this warrant account is consistent with Taymiyyan epistemology,
such that one’s belief in God may be warranted in a properly basic way.</p>
<p>The Qur’an makes the theological position of premise (1) explicit. For instance, we read:</p>
<p><i>It is God who brought you out of your mothers’ wombs knowing
nothing, and gave you hearing, sight and hearts [i.e., thinking minds]
that you might be thankful.</i><sup>18</sup></p>
<p>Thus, human beings are said to have entered into the world without
any prior knowledge, but through their God given faculties, they are
able to acquire knowledge such that they can come to know God and
henceforth worship Him. So premise (1) is pretty evident then from an
Islamic perspective, and so we can swiftly move on.</p>
<p>At the centre of this model and Ibn Taymiyya’s epistemology more generally, is the notion of <i>fi</i><i>ṭ</i><i>ra</i>, so it is crucial to further elaborate on its meaning. At the lexical level, the term <i>fi</i><i>ṭ</i><i>ra</i> “comes from the Arabic radicals: <i>fa</i> <i>ṭ</i><i>a</i> <i>ra</i>, the verbal noun being <i>fa</i><i>ṭ</i><i>run</i>…
[which] literally means: the causing of a thing to exist for the first
time and the natural constitution with which a child is created in his
mother’s womb”.<sup>19</sup> Hence, it refers to something that has been
created and instilled within all humans upon their very coming into
being. This is made clear from the Qur’an itself, where we read:</p>
<p><i>So [O Prophet] as a man of pure faith, stand firm and true in your devotion to the religion. This is the natural disposition [fi</i><i>ṭ</i><i>rat
Allāh] that God instilled in mankind – there is no altering God’s
creation – and this is the right religion, though most people do not
realize it.</i><sup>20</sup></p>
<p>This verse highlights at least two key notions embedded within <i>fi</i><i>ṭ</i><i>ra</i>: The first is in reference to a natural constitution upon which God created man. The second is that <i>fi</i><i>ṭ</i><i>ra</i> is something innate. The prophetic tradition also contains reference to <i>fi</i><i>ṭ</i><i>ra</i> and allows us to further decipher its meaning:</p>
<p><i>Narrated [by] Abu Hurayra: God’s Messenger (</i><i>ﷺ</i>)<i>, said ‘No child is born except upon a natural constitution (fi</i><i>ṭ</i><i>ra), and then his parents turn him into a Jew or a Christian or a Magian.’</i><sup>21</sup></p>
<p>This <i>ḥ</i><i>adīth</i> reiterates the notion that each human
being is born upon a natural constitution, but also gives us the idea
that when one’s surrounding environment does not corrupt this
constitution, through it, human beings will acquire certain beliefs
about the world naturally. In explaining the meaning of <i>fi</i><i>ṭ</i><i>ra</i> in the aforementioned tradition, Ibn Taymiyya states the following:</p>
<p><i>What he [the Prophet </i><i>ﷺ</i><i>] meant is that there is a
certain nature with which God created man, and that is the nature of
Islam. God endowed all human beings with this essential nature the day
He addressed them saying, ‘Am I not your Lord?’, and they said, ‘Yes, we
have testified’, [Qur’an 7:172]. Fi</i><i>ṭ</i><i>ra is the original nature of man, uncorrupted by later beliefs and practices, ready to accept the true notions of Islam.</i><sup>22</sup></p>
<p><i>Fi</i><i>ṭ</i><i>ra</i> then, is a state or potency disposed
to the recognition of God, and primed toward the worship of Him alone.
Thus, in normal circumstances human beings would naturally subscribe to
belief in Islam (simpliciter), which Ibn Taymiyya describes as
essentially that, “there is none worthy of worship except God”.<sup>23</sup> Ibn Taymiyya further elucidates these ideas, by explicitly stating that <i>fi</i><i>ṭ</i><i>ra</i>
indeed has within it, this potency to know God and moral goodness. He
states: “It has been shown that in the human being’s natural disposition
[i.e., <i>fi</i><i>ṭ</i><i>ra</i>], there exists a potency to believe in truth and to intend the beneficial … <i>fi</i><i>ṭ</i><i>ra</i> has a potency to know and believe in the Creator … <i>fi</i><i>ṭ</i><i>ra</i> [also] has a potency for His Oneness (<i>taw</i><i>ḥ</i><i>īd</i>)”.<sup>24</sup> So, for Ibn Taymiyya, <i>fi</i><i>ṭ</i><i>ra, </i>is “perhaps best rendered as by the term ‘original <i>normative</i> disposition.’”<sup>25</sup>
That is, not simply a natural constitution or original disposition
stagnant and ambiguous, but one rich with normative content: a potency
that is “both moral <i>and </i>cognitive [i.e. epistemic]”.<sup>26</sup> But it is also important not to think that this need mean that <i>fi</i><i>ṭ</i><i>ra </i>is
an independent faculty in the same sense in which we think about reason
or our senses, but rather, as the focal-point to which all our
cognitive faculties turn to for direction: <i>fi</i><i>ṭ</i><i>ra </i>steers them in the direction of truth. Thus, in coming back to premise (2), namely that God created human beings upon <i>fi</i><i>ṭ</i><i>ra</i>with
the urge to recognise Him, and in conjunction with premise (1), that
God created within human beings cognitive faculties in order that they
may know Him, it follows that God has created human beings upon a common
nature which predisposes them toward the knowledge and recognition of
Him.</p>
<p>Now, in his epistemic scheme Ibn Taymiyya acknowledges a number cognitive faculties, such as the faculty of sense perception (<i>hiss</i>), reason (‘<i>aql</i>) and the heart/mind (<i>qalb</i>) more generally as the centre of all cognition.<sup>27</sup> In the case of <i>fi</i><i>ṭ</i><i>ra</i>
however, as suggested above, it is not construed as being an
independent faculty in the same sense. Ibn Taymiyya suggests that the
residing place of <i>fi</i><i>ṭ</i><i>ra</i> is the heart/mind. He writes: “[God] made the <i>fi</i><i>ṭ</i><i>ra </i>of
His servants disposed to the apprehension and understanding of the
realities [of things] and to know them. And if it were not for this
readiness (i.e., <i>fi</i><i>ṭ</i><i>ra</i>) within the hearts/minds (<i>qalb</i>) to know the truth, neither speculative reasoning would be possible, nor demonstration, discourse or language”.<sup>28</sup>
Ibn Taymiyya continues by adding that, “just as God made the physical
bodies ready to be nourished with food and water, and had it not been
for that, it would not have been possible to nourish and nurture them
[i.e., the bodies], and just as the physical bodies have the faculty to
distinguish between suitable nourishment and its opposite, so is there
in the heart a faculty to distinguish truth and falsehood that is
greater than that”.<sup>29</sup> That ‘faculty’ residing in the heart/mind then is <i>fi</i><i>ṭ</i><i>ra</i>. But, in what sense are the heart/mind and <i>fi</i><i>ṭ</i><i>ra</i>cognitively
related? And what bearing does it have on the way in which theistic
belief can arise for the believer? Consider the following:</p>
<p><i>Qalb</i> ——> <i>Fi</i><i>ṭ</i><i>ra</i> ——> Properly Basic Theistic Belief</p>
<p>The diagram above aims to highlight the cognitive relationship between the <i>qalb</i> and <i>fi</i><i>ṭ</i><i>ra</i> for the production of belief in God. First, consider the <i>qalb’s</i> epistemic function: Ibn Taymiyya writes: “If it [the <i>qalb</i>]
were left in the condition in which it was created, void of any
remembrance and free of any thought, then it would accept knowledge free
of ignorance and see the clear truth about which there is no doubt;
consequently it would believe in its Lord and turn to Him in
repentance.”<sup>30</sup> Similarly, he writes that, “the <i>qalb</i>
in itself is not receptive except to the truth [i.e. including theistic
truths]. When [nothing] is placed in it, it receives only that for which
it was created.”<sup>31</sup> The implication then, is that one can come to know of God simply by the proper function of the <i>qalb</i>. But how is this connected to <i>fi</i><i>ṭ</i><i>ra</i>? Ibn Taymiyya asserts that “when the <i>fi</i><i>ṭ</i><i>ra</i> is left unspoiled, the heart knows God, loves Him and worships Him alone”.<sup>32</sup> <i>Fi</i><i>ṭ</i><i>ra</i> – when functioning properly then – is said to enable the <i>qalb</i> to come to knowledge of God in a “basic” way. Therefore, through the natural workings of <i>fi</i><i>ṭ</i><i>ra</i> upon the faculty of the <i>qalb</i>,
man is able to know God. And hence, as Ibn Taymiyya puts it, “the
affirmation of a Creator and His perfection is innate and necessary with
respect to one whose <i>fi</i><i>ṭ</i><i>ra</i> remains intact”.<sup>33</sup> Elsewhere adding that, “the acknowledgement of God’s existence, and knowledge of Him, and loving Him, and unifying Him, are <i>from the fi</i><i>ṭ</i><i>ra, and firm in the qalb</i>.”<sup>34</sup> Hence, one can know in the faculty of the <i>qalb</i> that God exists in a basic manner, but such knowledge can only be achieved when one’s <i>fi</i><i>ṭ</i><i>ra</i>
is functioning properly. Thus, given the above and that premises (1)
through (3) outline the epistemic manner in which theistic belief may be
acquired in a basic way, we ought to now consider how such belief may
in fact originate.</p>
<p>It appears that these basic beliefs about God may arise through an
apprehension of God’s ‘signs’. Thus, we must introduce at this point,
Ibn Taymiyya’s theory of signs (ToS). The ToS is related to the Qur’anic
term <i>āya</i>. The word <i>āya</i> is said to be a “‘sign’ in the sense of a token of God’s power and will.”<sup>35</sup> For Ibn Taymiyya – as Anke von Kügelgen notes – an <i>āya</i> has a special role in being a ‘proof’ of God, it is in his understanding “‘God’s method of proof through signs’ (<i>istidlāluhu ta</i><i>ʿ</i><i>ā</i><i>l</i><i>ā</i><i>bil-</i><i>ā</i><i>y</i><i>ā</i><i>t</i>), and [he] considers it an immediate – that is a <i>fi</i><i>ṭ</i><i>rī</i> knowledge – insofar as the signs indicate the existence of one Creator”.<sup>36</sup> Thus, the notion of signs (<i>āyāt</i>) as a ‘proof’ is intrinsically tied to <i>fi</i><i>ṭ</i><i>ra</i>.</p>
<p>Ibn Taymiyya asserts that, “proving the existence of God by way of signs (<i>āyāt</i>) is obligatory. This is the way of the Qur’an, and inherent in the <i>fi</i><i>ṭ</i><i>ra </i>of His servants”.<sup>37</sup> In other words, acquiring belief through God’s <i>āyāt</i>, is the proper (and natural or <i>fi</i><i>ṭ</i><i>rī</i>)
way in which knowledge of Him occurs. But how exactly does a ‘sign’
function as a proof of God, or as an adequate ground for theistic
belief? The Qur’an makes mention of ‘signs’ in many of its verses. In
fact, the Qur’an itself is made up of signs: each verse of the Qur’an is
an <i>āya</i>. Consider some Qur’anic instances:</p>
<p><i>The night, the day, the sun, the moon, are only a few of His signs.</i><sup>38</sup></p>
<p><i>There are truly signs … in the alternation of night and day, for those with understanding.</i><sup>39</sup></p>
<p><i>There are signs in the heavens and earth for those who believe.</i><sup>40</sup></p>
<p>In these Qur’anic verses, one finds mention of events or phenomena
that act as ‘signs’ of God, such that upon their apprehension and
contemplation, the truth of God’s existence and attributes to which they
point become manifest. Ibn Taymiyya explains that God sends prophets to
convey these signs to human beings in order to awaken ones <i>fi</i><i>ṭ</i><i>ra</i>.<sup>41</sup>
He writes: “No Prophet has ever addressed his people and asked that
they should first of all know their Creator, that they should look into
various arguments and infer from them His existence. Everyone is born
with the <i>fi</i><i>ṭ</i><i>ra</i>, only that something happens afterwards which casts a veil over it.”<sup>42</sup> Thus, ‘signs’ function as a “proof” only through their intrinsic connection to <i>fi</i><i>ṭ</i><i>ra</i>. When <i>fi</i><i>ṭ</i><i>ra</i>
is sound – in conjunction with our other cognitive faculties – it
apprehends these signs, and produces basic beliefs about God. These
‘signs’ are vast in the created world, and can be in terms of what Ibn
Taymiyya describes as “<i>āyāt al-anfus</i>”: signs within one selves, or “<i>āyāt al-āfāq</i>”: signs within the horizon and cosmos.<sup>43</sup>
Such signs can produce a powerful sense of God’s existence and
presence. This may occur upon observing the splendour and glory of the
night sky, in pondering the vastness of the universe, or even upon
observing the mercy of a mother toward her child. Through an
apprehension of these various ‘signs’, one can acquire belief in God in
an immediate and basic way. Therefore, in what we have gathered from
premise (1) through (4), it seems to follow from premise (5) of the
model, that through the epistemic role of <i>fi</i><i>ṭ</i><i>ra</i>, in conjunction with <i>qalb </i>and
upon apprehension of God’s ‘signs’, basic belief in His existence can
arise in an immediate manner without recourse to arguments.</p>
<p>But what about the question of warrant? In what sense could this
model fulfil the (proper function based) account of warrant that we have
discussed in the previous section? To begin with, given that this model
is Taymiyyan in orientation, we ought to say something in terms of how
this warrant account is consistent with Taymiyyan epistemology. As we
have explained above, for Ibn Taymiyya <i>fi</i><i>ṭ</i><i>ra </i>is the focal point for all our cognitive faculties, for as he suggests, if it were not for the <i>fi</i><i>ṭ</i><i>ra </i>in
the hearts/minds of people, neither discourse, inference, language and
hence cognition more generally would be possible. Moreover, he writes
elsewhere that, it is on the basis of sound, properly functioning <i>fi</i><i>ṭ</i><i>ra </i>that mans “knowledge of truth and his confirmation of it, and the recognition of falsehood, and his rejection of it”<sup>44</sup> is grounded. And in another place he states that, “when truth is accessible to one’s mind, the <i>fi</i><i>ṭ</i><i>ra</i> will naturally accept it … but when it is false, it naturally turns away from it.”<sup>45</sup> As Carl Sharif el-Tobgui puts it, in Ibn Taymiyya’s epistemic scheme then, “the proper functioning of <i>all</i> our epistemic faculties … is predicated in <i>all</i> cases on the health and proper functioning of the <i>fi</i><i>ṭ</i><i>ra</i>”.<sup>46</sup> Therefore, it is the proper functioning of sound <i>fi</i><i>ṭ</i><i>ra </i>in
conjunction with our natural cognitive faculties, which guarantee’s the
warrant upon one’s belief or otherwise put, sifts out those beliefs
sufficient from knowledge from those which aren’t. As Ibn Taymiyya
states, “children are born with a sound <i>fi</i><i>ṭ</i><i>ra</i>, which if left sound and intact, will make them choose knowledge (<i>ma’rifa</i>) over its denial, and faith (<i>īmān</i>) over disbelief.”<sup>47</sup></p>
<p>Thus, it is not difficult to see how this Taymiyyan scheme can meet
the proper function conditions of warrant discussed above. But before we
make that explicit, let us once again consider a few examples of
beliefs – the sorts of which we have discussed above – that we would all
generally consider to be properly basic in ordinary circumstances, in
order to get clearer on how one can be warranted in their basic beliefs
about God. As we saw earlier, a basic belief like our memory-based and
sense perceptual beliefs, achieve warrant only when they are produced by
properly functioning truth tracking cognitive faculties, in
environments for which those faculties have been designed to apply.
Thus, if our beliefs about what we had for breakfast or the state of the
weather outside at present, are produced in that way, (i.e. produced by
our faculty of memory or sense perception which is not malfunctioning
or tricked in some sense, and is aimed at generating true beliefs), then
our beliefs would have warrant. Of course, if we acquire some reason to
suspect that we lack warrant, because say, someone has shown our belief
to be <i>defeated</i> (perhaps because our faculties, say, our
eyesight, isn’t working as it’s supposed to and we had forgotten to put
on our glasses!). But in normal circumstances it seems that these basic
beliefs do have warrant for us when accepted in the basic way, without
arguments, and so they are “properly basic” with respect to warrant. So…
what about our belief in God?</p>
<p>Well, on the Taymiyyan-Islamic model that we have outlined, basic
belief in God is elicited through the contact and apprehension of His
various signs in the world, which result from the proper function of <i>qalb </i>in conjunction with <i>fi</i><i>ṭ</i><i>ra</i>,
designed by God to successfully acquire true beliefs in suitable
environments for this to occur. Thus, our Islamic model can demonstrate
how belief in God can be warranted in accordance with a proper function
account of warrant, akin to many of our other basic beliefs.</p>
<p> </p>
<p><b>Brushing off the Finishing Touches:</b></p>
<p>So far we have seen how, according to a Taymiyyan model, belief in
God as described to us in the Qur’an can have warrant in a properly
basic way. To complete the model, we will attempt to see how it may be
extended for Islamic belief more specifically. An extension of the
standard model is conceived primarily in reference to the ToS and the
Qur’an. According to Ibn Taymiyya, there are two broad categories of
signs (<i>āyāt</i>): “the signs which indicate [the existence of] the
Lord may He be exalted are – [1] His spoken signs that He mentions in
the Quran, and [2] signs of His creative acting which He created in the
souls and the cosmos (<i>al-anfus wa’l-āfāq</i>).”<sup>48</sup> Thus,
the Words of God as found in His revelation, act as signs of Him of a
more intimate kind: revealing to us His beautiful names, acts and
purposes for humanity. Similarly, the primary disciple of Ibn Taymiyya,
Ibn Qayyim al-Jawziyya (d. 1350), writes:</p>
<p><i>“In the Qur’an, God invites His servants to know Him through two
ways: one by contemplating the creation, the other by pondering over the
Qur’an and contemplating its meanings. The first are His signs that are
seen and witnessed; the second, His signs that are read and
understood.”</i><sup>49</sup></p>
<p>Hence, just as the Qur’an points us toward a variety of signs in the
created world, the revelation itself contains signs of a more intimate
nature. Through apprehending and contemplating the signs of God that are
“read and understood”, belief in the truth of these ‘signs’ may be
elicited by sound <i>fi</i><i>ṭ</i><i>ra</i>, such that the
believer can have a basic belief in the existence of the Author behind
them. Therefore, basic belief in the revelatory truth of the Qur’an can
be arrived at in a similar fashion to which general theistic belief can
be acquired: through the proper function of the <i>qalb</i> in conjunction with one’s <i>fi</i><i>ṭ</i><i>ra</i>. Indeed, as Ibn Taymiyya states, “the <i>fi</i><i>ṭ</i><i>ra </i>requires the religion of Islam. It demands knowledge of it and love of it.”<sup>50</sup></p>
<p>Thus, we may bring the standard model together with these additional points of extension to complete the full Taymiyyan model:</p>
<ul><li>– (5)</li><li>Just as God has made available an immediate apprehension of His
existence through His many ‘signs’ in the created world, so too has He
permitted more intimate knowledge of Him through the ‘signs’ in His
revelation.</li><li>Upon apprehension of these revelatory ‘signs’ that are “read and
understood”, human beings can acquire basic beliefs in the truth of
God’s revelation, and hence the truth of His religion.</li><li>This immediate belief in the truth of Islam arises through the natural workings of <i>fi</i><i>ṭ</i><i>ra</i> in conjunction with the heart/mind upon apprehension of these ‘signs (that is, the verses of the Qur’an).</li><li>Therefore, full-fledged Islamic belief can be acquired in immediate
and basic fashion, without recourse to arguments. And warranted in
conformity with the conditions of proper functionalism</li></ul>
<p>Consequently, on this extended Taymiyyan model both belief in God and
Islamic belief can be elicited through an apprehension of God’s various
signs in the world, <i>and </i>those contained in His revelation. These basic beliefs are the result of the heart’s reflection (which includes ‘<i>aql</i>), in conjunction with sound <i>fi</i><i>ṭ</i><i>ra</i>,
designed by God to acquire true beliefs, without the need for formal
arguments. Therefore, this model shows us how belief in God and by
extension Islam itself, can be warranted in accordance with a proper
function account of warrant. However, obviously the model is predicated
on the conditional “if Islam is true”, but then why should a person
suspect that it is <i>in</i> <i>fact</i> true?</p>
<p>As we have suggested previously, as human beings we have limited
cognitive equipment, we are not necessarily able to prove by way of
conclusive argument that there really are other persons, or that our
memories correspond to an objective past, and in any case, this is just
not the way we come to recognise these things, rather they occur to us
immediately by the natural workings of our cognitive faculties. And yet,
we’re pretty sure we do know all these things. We simply rely on our
cognitive faculties and trust their output.<sup>51</sup> In fact, this
is something we cannot help but do! But then what about our belief in
God and Islam? Well, if it seems to us in a variety of different
circumstances, that God – as He has described Himself to us in the
Qur’an – does exist, perhaps circumstances not too dissimilar from those
in which we form beliefs about a whole host of other things we hold to
be warranted in the absence of arguments, why ought our theistic
(Islamic) belief be so different, especially when we see no good reason
to abandon this belief? Thus, given that on the Islamic model we have
offered, it is clear that our belief in God <i>can</i> meet the
conditions for warrant in some comparable epistemic sense to which our
memory-based and sense perceptual beliefs are warranted, the firmness of
trust in our cognitive faculties for these ordinary basic beliefs
appears to be naturally extendable to the case of our theistic and even
Islamic belief! Such that we’re justified in suspecting these beliefs
are indeed warranted. Like those more mundane beliefs, in the absence of
any defeater for our theistic/Islamic belief, the believer is justified
in holding his or her belief in God and Islam to be warranted.<sup>52</sup></p>
<p>Finally, we may return to question of the burden of proof and the
evidentialist objection to theism, with which we initiated this essay.
Given our Islamic model of reformed epistemology grounded in a proper
functionalist account of warrant, if successful, the atheist can no
longer maintain that the theist must first demonstrate by way of
arguments the truth of his theistic (and Islamic) belief if he is to be
justified and/or warranted. On the contrary, providing Islam is true,
then indeed it would appear that the model we have outlined gives us
reason to think that the Muslim would indeed be warranted in the absence
of arguments. And as we have also suggested, he is justified in taking
that to be so, in the absence of defeaters, in much the same way in
which he takes his other basic beliefs to be warranted. Thus, if the
atheist wishes to insist that the Muslim is somehow unwarranted in
accepting his Islamic belief in the basic way, he ought to show that
Islamic belief itself is <i>not </i>true. But then the burden of doing so lays in his court, not that of the Muslim.</p>
<p> </p>
<p><b>Double-Checking the Model:</b></p>
<p>To complete the paper and the model itself, we ought to consider at
least one major contention. Indeed, one might respond to what we have
said thus far in a number of ways, but we do not have the time to
address all of these contentions. Perhaps one major concern might be the
likelihood that one could mirror a similar sort of model on proper
functionalist lines, within different religious traditions, and hence
strip their warrant (by way of this defeater), which must in the end be
settled only by way of arguments.</p>
<p>As a preliminary point, the contention that religious diversity in this way serves as a <i>defeater </i>for
our basic belief in Islam appears to rest on an assumption, namely an
“equal weight principle” about epistemic peers (i.e. person A and person
B are equally reasonable, having access to the same evidence concerning
the issue at hand). Roughly speaking, the idea is that, in the face of
our religious disagreements because we are epistemic peers, in the
absence of some argument to doubt the judgement of our peers, we should
give equal weight to our peers’ religious opinion just as much as we
give to our own. But why ought we accept such a principle? Well, first,
even if we do accept this principle, that is, even if we accept that it
is correct in theory that we should give equal weight to the judgements
of our epistemic peers, equal to the amount we give ours, we could
still deny that those of other religious faiths are <i>actually</i> our epistemic peers. Certainly, if our Islamic belief is produced by the proper function of <i>fi</i><i>ṭ</i><i>ra</i>
which we have been literally hardwired with for the production of this
belief, and the truth of Islamic belief appears within us so firm such
that we are overwhelmingly confident the conditions for warrant in our
case are being fulfilled, we wouldn’t (and perhaps shouldn’t), regard
other religious folk as our epistemic peers on this matter. It is easy
to imagine for instance, how this may pan out in a case between
ourselves and a radical sceptic: we’d hardly grant that he or she is our
epistemic peer concerning our knowledge of something in our direct
consciousness, which he or she suggests we ought to doubt, and we
wouldn’t typically think an argument is needed here either.<sup>53</sup> Indeed, if we remember from the prophetic tradition about <i>fi</i><i>ṭ</i><i>ra </i>itself, those veiled from the attaining the natural consequences of <i>fi</i><i>ṭ</i><i>ra </i>culminating in Islamic belief, have succumb to the veiling of certain social environments which literally prevent their <i>fi</i><i>ṭ</i><i>rī </i>dispositions
from being formed as they ordinarily would. So why then would the
Muslim regard followers of those other traditions as his or her
epistemic peer, when it comes to the beliefs and experiences he has
formed concerning the truth of Islamic theism? However, there still
looms a more critical stumbling block for the equal weight principle
itself: it appears that an “equal weight principle” is in fact
self-defeating. For if people A believe <i>p</i>, namely that the “equal weight principle” is true and people B believe <i>~p</i>,
that the principle is not true, then by this principle itself, people A
would lack warrant and have to suspend their judgement on whether it is
true or not, or otherwise accept it as an arbitrary subjective
preference which others may simply reject.<sup>54</sup></p>
<p>That being said, one may (for other reasons not hitherto mentioned),
think that arguments are still in some sense necessary for the believer
to secure his belief with warrant. Perhaps the suggestion is simply that
although a persons’ Islamic belief may be initially warranted in a
properly basic way, upon acquiring a defeater from some version of the
“problem of religious diversity”, the believer must have some reason or
argument to defeat the defeater, not merely having recourse to the
strength of his “nonpropositional” evidence (i.e. the strength of his
experiential seemings that their belief is warranted). A view along
these lines, has elsewhere been coined “Bi-Evidentialism”. Roughly
speaking, it makes a distinction between first and second order belief
states.<sup>55</sup> So, one may argue that at the first or initial
belief state, Islamic belief is warranted in a properly basic way for a
person. Then, at the second order level, one acquires a defeater for
their belief about their belief at the first or lower level. Such a
defeater gives the person reason to suspect that their belief at the
lower level is not warranted. In order to remain warranted at that
initial state, one must have a reason or argument to think that the
belief acquired at the second level, does not give one reason to refrain
from taking their first order belief to be warranted, and hence defeats
the defeater. Therefore, one can continue to hold their belief in the
basic way once more. If this strategy is successful, the believer need
only have reasons to think that the defeater itself fails, not
necessarily requiring <i>positive </i>reasons for his own Islamic
beliefs. However, in this case, the warrant of one’s belief would be
based partially on immediate and partially on inferential grounds.
Nevertheless, much more needs to be said about these strategies,
including the possibility of re-working this Taymiyyan model along the
lines of what Stephen Wykstra has coined “Sensible Evidentialism”,<sup>56</sup>
(as well as other important moves which could be made, some of which I
am currently in the process of developing in research papers for
forthcoming publication in shā’ Allāh).</p>
<p> </p>
<p><b>Conclusion:</b></p>
<p>At the beginning of this essay we saw how some people often challenge
theistic belief: they assert that only arguments can ground belief in
God, and that because such arguments are entirely lacking (or so they
say…), belief in God is not justified, or more importantly not
warranted. We can now see how this objection is misplaced. For one
thing, it assumes that arguments are a necessary condition for warrant
itself, which as we’ve seen, is simply not the case: we have a whole
host of beliefs which can be warranted in the absence of any arguments.
Hence, in considering a more reasonable account of warrant primed on the
proper function of the cognitive faculties we all rely on, we have seen
how in unique Islamic milieu, our theistic and Islamic belief, can meet
the necessary conditions for warrant, standing as a “properly basic”
belief without recourse to arguments.</p>
<p>Thus, we may summarise the basic ideas of this essay then, in the following points:</p>
<ol><li>Warrant is that “special property” which turns mere true belief into knowledge.</li><li>Warrant is achieved when a belief is produced by properly
functioning truth tracking faculties, in environments to which those
faculties have been designed to apply.</li><li>It is easy to see how warrant as thus described, can confer upon
many of the beliefs we hold in the absence of arguments, like the belief
in memories, other persons and the real world. But this can also be the
case for our belief in God.</li><li>For if God exists, He created us with a special faculty known as <i>fi</i><i>ṭ</i><i>ra</i> which works in tandem with our entire cognitive apparatus to produce true beliefs about Him.</li><li>Through an apprehension of God’s various signs (<i>āyāt</i>) in the creation, we can obtain basic belief in His existence. When our <i>fi</i><i>ṭ</i><i>ra</i>
functions according to how it was designed, this belief will fulfil the
conditions for warrant, such that we have warranted properly-basic
belief in God, in the absence of arguments.</li><li>Similarly, upon an apprehension of God’s revelatory signs that are
“read and understood”, we can have properly basic warranted Islamic
belief.</li><li>In the absence of any defeater, the believer will typically have
justification to suspect that God does in fact exist, and that we are
warranted in our Islamic belief in a similar sense in which warrant
confers upon our other basic beliefs.</li></ol>
<p>As a final point of conclusion, although this model has drawn
primarily upon the ideas of Ibn Taymiyya, this is not to suggest that it
captures the wide range of all his ideas on the topic of knowing God
and by extension Islam. Rather, it has been primed to focus on just <i>one</i> aspect of his thought, namely knowledge by way of <i>fi</i><i>ṭ</i><i>ra</i>. However, Ibn Taymiyya also allows for knowledge of God by way of <i>ḥ</i><i>usn al-na</i><i>ẓ</i><i>ar </i>(sound reasoning). He acknowledges in particular, that this may be needed for one whose <i>fi</i><i>ṭ</i><i>ra </i>has
become to some extent corrupted. For instance, he writes that, “the
establishment and recognition of the Creator is innate [and] necessary
in the souls of all people (<i>fi</i><i>ṭ</i><i>rī </i><i>ḍ</i><i>arūrī fī nufūs al-nās</i>), even though some people have done something to corrupt their nature such that they need an inference (<i>na</i><i>ẓ</i><i>ar</i>) to achieve knowledge [of God]. This is the opinion of the majority of people, as well as the skilled debaters (<i>ḥ</i><i>adhāq al-nu</i><i>ẓẓ</i><i>ār</i>), that knowledge of God is sometimes achieved by necessity [i.e. in “basic” immediate fashion] and other times by inference.”<sup>57</sup>
Indeed, as Wael Hallaq also notes when commenting on Ibn Taymiyya’s
approach to obtaining knowledge of God, he states that, “Ibn Taymiyya
makes it quite clear in a key passage that while God’s existence is
known principally by <i>fi</i><i>ṭ</i><i>ra</i>, it is possible that His existence may be known by <i>na</i><i>ẓ</i><i>ar</i>, that is, inference or speculation.”<sup>58</sup>
Therefore, we may have taken an equally “Taymiyyan” approach to refute
the “evidentialist objection”, by choosing to attack premise two
(namely, the idea that there are no arguments for God’s existence), but
to this we shall have to leave for another occasion.</p>
<p> </p><p><b>Dr Osman Latiff</b></p><p><b> </b></p><p><b>References</b>
</p><p><sup>1</sup> See Alvin Plantinga, “Reason and Belief in God.” In <i>Faith and Rationality: Reason and Belief in God</i>,
Alvin Plantinga and Nicholas Wolterstorff, 16-93 (1983), for a
discussion on this objection and how it is grounded in classical
foundationalism which he shows to be self-defeating. It is also a
formidable critique of Anthony Flews famous paper, “The Presumption of
Atheism” <i>Canadian Journal of Philosophy</i>, 2, 1 (1972): 29-46.</p>
<p><sup>2</sup> The term warrant and the difference between it and justification is discussed in more detail below.</p>
<p><sup>3</sup> For a thorough introduction to Reformed Epistemology,
please see the following: [1] Alvin Plantinga. “Reformed Epistemology.”
In <i>A Companion to Philosophy of Religion</i>, edited by Charles
Taliaferro, Paul Draper, and Philip L. Quinn, 674-680. Oxford: Blackwell
Publishing Ltd, 2010. [2] Michael Bergmann. “Rational Religious Belief
Without Arguments.” In <i>Philosophy of Religion: An Anthology</i>, edited by Louis Pojman & Michael Rea, 534-549. Wadsworth, 2012. [3] Clark, Kelly James. “Reformed Epistemology.” <i>The Encyclopedia of Christian Civilization</i>, 2011. [4] Andrew Moon. “Recent Work in Reformed Epistemology.” <i>Philosophy Compass </i>11, no. 12 (2016): 879-891. [5] Tyler McNabb. <i>Religious Epistemology</i>. Cambridge: Cambridge University Press, 2019.</p>
<p><sup>4</sup> For the most in-depth study of Ibn Taymiyya’s thought in English on his general epistemology, refer to Carl Sharif el-Tobgui’s<i>, Ibn Taymiyya on Reason and Revelation</i>,
Brill (2020). For discussions on Ibn Taymiyya’s theory of signs refer
to Hallaq, Wael. “Ibn Taymiyya on the existence of God.” <i>Acta Orientalia </i>52, (1991): 49-69, and my own paper, “An Islamic Account of Reformed Epistemology.” <i>Philosophy East and West </i>(2019), [Pre-Print: doi:10.1353/pew.0.0193].</p>
<p><sup>5</sup> For succinct introductions to epistemology see, [1] <a href="https://plato.stanford.edu/entries/epistemology/">https://plato.stanford.edu/entries/epistemology/</a>, [2] <a href="https://www.youtube.com/watch?v=r_Y3utIeTPg">https://www.youtube.com/watch?v=r_Y3utIeTPg</a>, [3] Crumley II, Jack S. <i>An Introduction to Epistemology</i>, (2009), and [4] Feldman, Richard. <i>Epistemology </i>(2003).
For a solid introduction to specifically religious epistemology see,
Dougherty, Trent, and Tweedt, Chris. “Religious Epistemology.” <i>Philosophy Compass </i>10, no. 8 (July 2015): 547-559.</p>
<p><sup>6</sup> One might think that this example is suspect because it
involves a belief predicting future events, hence this addition of
“future” into the equation sets it up to fail. However, we can easily
change the scenario to eliminate this factor and still get the same
result. Suppose for instance, instead of watching the football match,
you went out somewhere, say, the cinema. Whilst watching the movie, the
game came to an end. When you leave the cinema you remember that there
was that specific match being played earlier, thereafter you form your
belief that Manchester United <i>lost </i>5-0, (now you have a belief
about the past). You then check to find out, that, you had as it so
happened, formed a true-belief. Nevertheless, this true-belief, as we
have suggested, couldn’t be sufficient for knowledge. See Richard
Feldman <i>Epistemology </i>(2003), pp. 14-15 for this point.</p>
<p><sup>7</sup> The idea that <i>justification </i>takes a
‘deontological’ meaning primed on the fulfilment of epistemic duties,
seems to be the predominant way in which it has been used in Western
philosophy. See Plantinga, Alvin. <i>Warrant: The Current Debate</i>. New York: Oxford University Press, 1993, and Plantinga, Alvin. “Justification in the 20th Century.” <i>Philosophy and Phenomenological Research</i> 50 (1990): 45-71.</p>
<p><sup>8</sup> Gettier, Edmund. “Is justified true belief knowledge?” <i>Analysis</i> 23, no. 6 (1963): 121-123.</p>
<p><sup>9</sup> This Gettier case is based on a Bertrand Russell’s own pre-Gettier example in: Russell, Bertrand. <i>Human Knowledge: Its scopes and limits</i>. Routledge, 2009: 170-1.</p>
<p><sup>10</sup> Please refer to Plantinga, Alvin. “Theism, Naturalism, and Rationality”, In <i>Homo Religiosus:</i><b><i>?: </i></b><i>Exploring the Roots of Religion and Religious Freedom in Human Experience,</i>
edited by Timothy Samuel Shah and Jack Friedman, 120-39, (Cambridge:
Cambridge University Press, 2018), for a succinct account of how belief
in God can be rational without argument and how theism is central to
grounding rationality where naturalism falters.</p>
<p><sup>11</sup> For more on this point, consider Plantinga’s ‘Evolutionary Argument Against Naturalism (EAAN)’, see Plantinga, Alvin. <i>Where the Conflict Really Lies: Science, Religion, and Naturalism. </i>New York: Oxford University Press, 2011.</p>
<p><sup>12</sup> Technically speaking, proper functionalism has a fourth
condition, namely that there is a high objective probability that the
faculties aimed at true-belief do in fact acquire true beliefs
successfully. In other words, it’d be no good having properly
functioning true-tracking faculties, which only give us one true belief
out of a hundred. For given the lack of success precluded by such
faculties the one belief that we land on that is in fact true, would
arguably be another case of epistemic luck. For a more thorough academic
defense of proper functionalism see, Boyce, Kenneth, and Plantinga,
Alvin. “Proper Functionalism.” In <i>The Continuum Companion to Epistemology </i>edited
by Andrew Cullison, 124-140. New York: Continuum International
Publishing Group, 2012. And more importantly, Plantinga, Alvin. <i>Warrant and Proper Function</i>.
New York: Oxford University Press, 1993. Refer to McNabb’s (2020)
monograph referenced above for an easy-to-follow introduction.</p>
<p><sup>13</sup> The idea that a theory of warrant or justification
requires an “access” condition vis-à-vis not requiring it, marks the
difference between <i>internalist </i>and <i>externalist </i>theories
concerning warrant and justification, where the former requires an
“access” condition and the latter accounts need not. The proper
functionalist account of warrant is based on conditions external to a
subjects’ conscious reflection or access, and hence is <i>externalist</i>.</p>
<p><sup>14</sup> Consider Michael Bergmann’s dilemma for <i>internalist </i>accounts requiring the “access” condition on justification (and/or warrant). Bergmann (2006) argues that the motivation for an <i>internalist </i>account
rests on the notion that the subject is aware of the conditions which
confer justification (or warrant) on one’s beliefs. Distinguishing
between “strong” and “weak” awareness, Bergmann argues that the former
refers to the idea that the subject is reflectively aware of the
justificatory reasons or conditions as being relevant in some sense to
the truth or justification (or warrant) of one’s beliefs. Weak awareness
is a conceiving of some reasons but not in seeing them as relevant to
the truth or justification (or warrant) of one’s beliefs. Evidently, the
latter offers no advantage over an <i>externalist </i>view, and the
former appears to lead to radical scepticism where no belief is
justified! For the awareness of a justifier being relevant to the truth
or justification (or warrant) of a belief, would involve some
conceptualization which would itself then require meeting an awareness
condition for justification, and so would that, and the next and so on <i>ad infinitum</i>. In the end, this dilemma gives us a strong reason to prefer an <i>externalist </i>account.</p>
<p><sup>15</sup> A noetic structure is roughly, the set of propositions a
subject believes together with the epistemic relations which hold among
the subject and these propositions he believes. For example, some of
the beliefs a subject may hold are held on the basis of other beliefs,
whereas others are merely basic. One’s noetic structure accounts for how
certain beliefs are related and which is nonbasic or basic for
instance. A noetic structure may also include the degree of firmness or
credence that we give to some beliefs over others, and where certain
beliefs appear to be more important for our structure of beliefs than
others, say.</p>
<p><sup>16</sup> By “rational” we mean roughly: <i>proper function rational</i>. That is, a belief which is the product of properly functioning faculties, not subject to some form of cognitive malfunction. <i>Proper function rationality </i>includes
both “internal” and “external” rationality. The former refers to the
proper functioning of one’s belief performing abilities ‘downstream from
an experience’ and the latter refers to the proper functioning of one’s
belief performing abilities ‘upstream from an experience’. For more
detail on these notions of rationality see chapter 4 in Plantinga,
Alvin. <i>Warranted Christian Belief</i>. New York: Oxford University Press, 2000.</p>
<p><sup>17</sup> For a more detailed account of this model please see my
paper from which this has been adapted, Tuner, Jamie. “An Islamic
Account of Reformed Epistemology.” <i>Philosophy East and West </i>(2019), [Pre-Print: doi:10.1353/pew.0.0193].</p>
<p><sup>18</sup> Qur’an 16:78.</p>
<p><sup>19</sup> Yasien Mohamed, Fitrah: The Islamic Concept of Human Nature (London: Ta-Ha Publishers Ltd, 1996). 13-14.</p>
<p><sup>20</sup> Qur’an 30:30.</p>
<p><sup>21</sup> Ṣaḥīḥ al-Bukhārī (Beirut: Dār Ṭawq al-Najāt, 2001), vol. 6, 114.</p>
<p><sup>22</sup> Taqī al-Dīn Aḥmad Ibn Taymiyya, Majmū‘ Fatāwā Shaykh al-Islām Aḥmad b. Taymiyya (Mujamma‘ al-Malik Fahd, 1995), vol. 4, 245-46.</p>
<p><sup>23</sup> Ibid. 246.</p>
<p><sup>24</sup> Taqī al-Dīn Aḥmad Ibn Taymiyya, <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql</i>. (Riyadh: Dār al-Kunūz al-Adabiyya, 1979), vol. 8, 458-9.</p>
<p><sup>25</sup> Carl Sharif el-Tobgui (2020), p. 228.</p>
<p><sup>26</sup> Ibid. 260.</p>
<p><sup>27</sup> See Majmū‘ Fatāwā (1995) vol. 9, 308 on the centrality and function of <i>qalb</i>. Also see <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql </i>(1979) vol. 7, p. 324 on the brief general division of the sources of knowledge in his epistemic scheme.</p>
<p><sup>28</sup> <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql </i>(1979) vol. 5, p. 62.</p>
<p><sup>29</sup> Ibid. vol. 5, p. 62.</p>
<p><sup>30</sup> Majmū‘ Fatāwā (1995) vol. 9, 313.</p>
<p><sup>31</sup> Ibid. vol. 9, 313.</p>
<p><sup>32</sup> Taqī al-Dīn Aḥmad Ibn Taymiyya, <i>Amrā</i><i>ḍ</i><i> al-qulūb wa-shifā‘uhā</i> (Cairo: al-Maṭba’a al-Salafiyya, 2018), 26.</p>
<p><sup>33</sup> Majmū‘ Fatāwā (1995) vol. 6, 73.</p>
<p><sup>34</sup> Majmū‘ Fatāwā (1995) vol. 16, 461.</p>
<p><sup>35</sup> Afnan H. Fatani, “AYA,” The Quran: an Encyclopedia, in Oliver Leaman, ed. (New York: Routledge, 2006), 85.</p>
<p><sup>36</sup> von Kügelgen, Anke. “The Poison of Philosophy: Ibn Taymiyya’s Struggle For and Against Reason. In <i>Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya</i>, Alina Kokoschka, Birgit. Krawietz, and Georges Tamer. De Gruyter: Berlin/Boston, 2013, 323.</p>
<p><sup>37</sup> Majmū‘ Fatāwā (1995) vol. 1, 48.</p>
<p><sup>38</sup> Qur’an 41:37</p>
<p><sup>39</sup> Qur’an 3:190</p>
<p><sup>40</sup> Qur’an 45:3</p>
<p><sup>41</sup> Here it is important to note that, there may be debate concerning <i>fi</i><i>ṭ</i><i>ra</i>
in Ibn Taymiyya’s thought, as to whether it is simply a disposition to
know without prior knowledge, or instead holds some primordial knowledge
within it from its very instantiation. Following Ovamir Anjum (2012)
I’m committed (at least at present), to the position that <i>fi</i><i>ṭ</i><i>ra </i>for
Ibn Taymiyya does not refer to something which already contains within
it primordial knowledge, but instead acts as a natural potency to
acquire certain kinds of beliefs. Those beliefs then would be
appropriately termed, “<i>fi</i><i>ṭ</i><i>rī </i>beliefs”, not because they are prior to experience, but because they are a natural acquisition of <i>fi</i><i>ṭ</i><i>ra </i>functioning properly. See Ovamir Anjum: <i>Politics, Law, and Community in Islamic Thought: The Taymiyyan Movement. </i>Cambridge University Press, 2012, pp. 221-222.</p>
<p><sup>42</sup> Majmū‘ Fatāwā (1995) vol. 16, 338.</p>
<p><sup>43</sup> <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql </i>(1979) vol. 3, p. 133.</p>
<p><sup>44</sup> Ibn Taymiyya, Taqī al-Dīn. <i>al-Inti</i><i>ṣ</i><i>ār li-ahl al-athar</i> (<i>naq</i><i>ḍ</i><i> al-mantiq</i>). (Mecca: Dār ‘ālam al-Fawā’id, 2014), 49.</p>
<p><sup>45</sup> Ibid. 49.</p>
<p><sup>46</sup> Carl Sharif el-Tobgui (2020), p. 271.</p>
<p><sup>47</sup> <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql </i>(1979) vol. 8, p. 385.</p>
<p><sup>48</sup> Ibid. pp. 533-4.</p>
<p><sup>49</sup> Ibn Qayyim al-Jawziyya, <i>al-Fawā</i><i>ʾ</i><i>id</i> (Riyadh: Maktabat al-Rushd, 2001), 42-43.</p>
<p><sup>50</sup> <i>Dar’ ta‘āru</i><i>ḍ</i><i> al-</i><i>‘</i><i>aql wa-l-naql </i>(1979) vol. 8, p. 383-4.</p>
<p><sup>51</sup> On this point, I anticipate potential sceptical
objectors. On the general theme of how Muslims may approach scepticism
particularly within a Taymiyyan lens, refer to Dr. Nazir Khan’s article:
“Atheism and Radical Skepticism: Ibn Taymiyyah’s Epistemic Critique”. <a href="https://yaqeeninstitute.org/nazir-khan/atheism-and-radical-skepticism-ibn-taymiyyahs-epistemic-critique">https://yaqeeninstitute.org/nazir-khan/atheism-and-radical-skepticism-ibn-taymiyyahs-epistemic-critique</a></p>
<p><sup>52</sup> It is my personal view that justification is perhaps
best construed in the terms articulated by the “phenomenal
conservativist” (PC) theory of justification. PC roughly has it that, if
it seems to S that <i>p</i>, then S thereby has at least <i>prima facie </i>justification for believing that <i>p</i>. Thus, in the absence of some special considerations, if it strongly seems to S that the second-order epistemic belief <i>p</i>, namely that their basic belief in Islamic theism is indeed warranted, then they are at least <i>prima facie</i> justified in holding that to be the case in the absence of some defeater.</p>
<p><sup>53</sup> An example of how this sort of strategy may pan out can
be found in the following paper by Michael Bergmann: “Religious
Disagreement and Epistemic Intuitions,” <i>Philosophy </i>81 (2017), 19-43.</p>
<p><sup>54</sup> A defence of this sort of argument can be found in Joseph Kim’s <i>Reformed Epistemology and the Problem of Religious Diversity: Proper function, Epistemic Disagreement, and Christian Exclusivism</i>. Eugene, OR: Pickwick Publications, (2011).</p>
<p><sup>55</sup> The distinction between higher and lower level beliefs
takes into account the second order epistemic beliefs we form about our
beliefs. The idea is that, at the initial or lowest level, we simply
form a belief which is or is not justified/warranted for us given
certain conditions. Then, reflecting on that belief we move up a level
and form a second related epistemic belief such as, “that belief of mine
is a justified/warranted belief”. Again – depending on the fulfilment
of certain conditions – that second order epistemic belief may or may
not be justified/warranted for you, and so on.</p>
<p><sup>56</sup> The notion of “Sensible Evidentialism” was initially
developed by Stephen Wykstra in his “Towards a Sensible Evidentialism”
in William Rowe & William Wainwright (ed.,) <i>Philosophy of Religion: Selected Readings</i>.
Harcourt College Publishers, pp. 426-37 (1989). The idea is roughly
that the warrant of certain beliefs does indeed depend upon evidence (of
an inferential kind), but it’s not that each individual need access the
evidence for themselves, but rather that the evidence be ‘somewhere’
within the epistemic community.</p>
<p><sup>57</sup> Majmū‘ Fatāwā (1995) vol. 16, 458.</p>
<p><sup>58</sup> Hallaq, Wael. “Ibn Taymiyya on the existence of God.” <i>Acta Orientalia </i>52, (1991), 57.</p><p></p><p><a href="https://sapienceinstitute.org/cracks-in-the-mirror-idolatry-in-celebrity-culture/" target="_blank">Source</a> </p></div></div></div>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-98246971188508792021-10-03T22:50:00.004+00:002021-10-03T22:57:51.938+00:00Audio: Islamic Governance, Caliphates and Emirates with Iyad Hilal and Kamal Hussain<iframe allow="autoplay; clipboard-write; encrypted-media; fullscreen; picture-in-picture" allowfullscreen="" frameborder="0" height="232" src="https://open.spotify.com/embed/episode/2YkEYQ9Cx3dGQrcp21BzgM" width="100%"></iframe>
<div class="separator"><p style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: left; white-space: pre-wrap;"><br /></p></div><div class="sqs-block html-block sqs-block-html" data-block-type="2" id="block-3498c520ccb595df06c4"><div class="sqs-block-content"><br /><br />Since the demise of the Ottoman Caliphate, the Muslim world has moved
from one crisis to another. The parlous state of the ummah is now the
subject of many discussions and numerous Islamic groups have attempted
to find the magic formula to reverse this decline. Invariably and
correctly, the subject of a return to Islamic governance has become a
rallying call for many that seek to return to a place where the ummah
was a leading one. <p style="white-space: pre-wrap;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTDZrRUECfKE1r6cDk9zXsjp1tTb-PaoOOC08hcVANUYMkLOXURoxZZ0e0c4KeADD1X2Z-e_wHZOHczjRmNLJ7gZuDVaDZlEKJTIQKCjsaGEm64IjIfdnuCYZRHUnj8dL5lK_B/s500/The%252BThinking%252BMuslim.png" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="500" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTDZrRUECfKE1r6cDk9zXsjp1tTb-PaoOOC08hcVANUYMkLOXURoxZZ0e0c4KeADD1X2Z-e_wHZOHczjRmNLJ7gZuDVaDZlEKJTIQKCjsaGEm64IjIfdnuCYZRHUnj8dL5lK_B/w200-h200/The%252BThinking%252BMuslim.png" width="200" /></a></div>Yet recently, the rise of ISIS and the return to the Taliban government has given us two very different yet for some, very troubling models of how a shariah ruled state should run. Beyond these examples, contemporary Islamic study on the topic either negates well-known Islamic precedents found in our tradition or offers models of authoritarianism where a caliph has the control over all and is one step away from repression. <p></p><p style="white-space: pre-wrap;">Today we have brought together two Islamic thinkers and scholars that have been working for some time on rethinking Islamic governance. Ustadh Iyad Hilal is no stranger to this show, he runs the al-Arqam Academy in California and is a regular imam and khateeb at Masajids across his state. Kamal Hussein is a lecturer and legal expert who recently delivered a paper to academics and scholars on ‘al Sultan-al Ummah’ the authority of the Ummah, he argues that this Islamic principle has been lost over time, with many theorists viewing the role of the people as no more than passive citizens in a caliphate structure. </p><h2 style="text-align: center; white-space: pre-wrap;"><b>You can also listen to the episode using the links below</b></h2><h2 style="text-align: center; white-space: pre-wrap;"><a href="https://podcasts.apple.com/gb/podcast/the-thinking-muslim/id1471798762">Apple</a> • <a href="https://open.spotify.com/show/7vXiAjVFnhNI3T9Gkw636a">Spotify</a> • <a href="https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy9jNzM4Mzg0L3BvZGNhc3QvcnNz">Google</a> • <a href="https://youtu.be/A7B1nioQyz0" target="_blank">Youtube</a><a href="https://youtu.be/doR4b55_pEg" target="_blank"> </a>• <a href="https://pca.st/98x4">PocketCasts</a> • <a href="https://www.stitcher.com/s?fid=453507&refid=stpr">Stitcher</a> • or on Alexa</h2><p style="white-space: pre-wrap;"><a href="https://www.thinkingmuslim.com/podcast/59-caliphates-emirates" target="_blank"> Source: The Thinking Muslim</a> </p><p style="white-space: pre-wrap;"> </p></div></div><br /><p> </p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0tag:blogger.com,1999:blog-19500355.post-83504925795785854082021-10-03T22:44:00.005+00:002021-10-03T22:44:52.056+00:00RESPONSE to Critical Questions about TALIBAN'S LEGITIMACY - Parts 2 & 3<p><span class="style-scope yt-formatted-string" dir="auto"><a href="http://islamicsystem.blogspot.com/2019/07/new-book-kitab-ut-tawheed-basis-of.html" target="_blank">Dr. Muhammad AL-MASSARI</a>: RESPONSE to Critical Questions about TALIBAN'S LEGITIMACY - Part 2</span></p><p>
<iframe allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/EJZHF3gUwuA" title="YouTube video player" width="560"></iframe>
<span class="style-scope yt-formatted-string" dir="auto"> </span></p><p><span class="style-scope yt-formatted-string" dir="auto">Part 3 </span></p><p><span class="style-scope yt-formatted-string" dir="auto"><br /></span>
<iframe allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/P2SC4pIj_-8" title="YouTube video player" width="560"></iframe>
</p><p><span class="style-scope yt-formatted-string" dir="auto"><a href="https://youtu.be/EJZHF3gUwuA" target="_blank">Source</a><br /></span></p>Islamic Revivalhttp://www.blogger.com/profile/17200512096222987160noreply@blogger.com0