Israel sexually abuses Palestinian child prisoners

An international children’s rights charity has said it has evidence that Palestinian children held in Israeli custody have been subjected to sexual abuse in an effort to extract confessions from them.

The Geneva-based Defence for Children International (DCI) has collected 100 sworn affadavits from Palestinian children who said they were mistreated by their Israeli captors.

Fourteen of the statements say they were sexually abused or threatened with sexual assault to pressure them into confessions.

Al Jazeera’s correspondent in the West Bank, Nour Odeh, met one of the children, identified only as “N”, who said he suffered sexual abuse at the hands of his interrogators.

Dismissive attitude

DCI officials say that when they complain to the Israeli military about the treatment of the children, their allegations are dismissed as untrue.

Now the organisation has submitted its evidence to the United Nations Special Rapporteur on Torture to try and increase pressure on Israel to stamp out the alleged abuse.

According to our correspondent, Israel has two sets of laws: one for its citizens and another for Palestinians in the West Bank and Gaza.

All Palestinians, minors and adults, are tried in military courts.

Children between the ages of 12 and 16 are tried in Israeli military courts as children.

From 16 years onwards, Palestinians are tried as adults.

Human-rights groups have criticised Israel’s detention policy with regard to children, which denies them access to their families or lawyers during the detention process.

Palestinian children arrested by Israel are not permitted to see their lawyers until they are in court.

There are currently 340 Palestinian children in Israeli jails, mostly convicted of throwing stones.

An Israeli military order stipulates that stone throwing carries a maximum jail sentence of 20 years, and there is no appeals process for decisions by Israeli military courts.

Israeli reaction

The Israeli military, in a written response, rejected DCI’s allegations, saying the detention of minors is consistent with international law.

It said all court hearings involving minors in the West Bank were conducted before a special military court which specialises in dealing with issues pertaining to minors.

“Allegations regarding violence in the course of questioning should be raised during the trial or in a formal complaint,” the military said.

“Regarding the presence of a lawyer during questioning of a minor, the Youth Law does not require such a presence, even within the state of Israel.”

Bana Shoughry-Badarne, head of the legal department at the Public Committee Against Torture in Israel, an Israeli human-rights group, says there is a huge issue of impunity in Israel with regard to complaints against the security services.

“Our latest report, from 2009, shows that from the 600 complaints that were submitted to Israel’s attorney-general, all of them were dismissed,” she told Al Jazeera from Jerusalem.

“There was not even one criminal investigation.”

Thousands of young British women living in the UK decide to convert to Islam

Thousands of young British women living in the UK decide to convert to Islam – here are some of their stories

It’s a controversial time for British women to be wearing the hijab, the basic Muslim headscarf. Last month, Belgium became the first European country to pass legislation to ban the burka (the most concealing of Islamic veils), calling it a “threat” to female dignity, while France looks poised to follow suit. In Italy earlier this month, a Muslim woman was fined €500 (£430) for wearing the Islamic veil outside a post office.

And yet, while less than 2 per cent of the population now attends a Church of England service every week, the number of female converts to Islam is on the rise. At the London Central Mosque in Regent’s Park, women account for roughly two thirds of the “New Muslims” who make their official declarations of faith there – and most of them are under the age of 30.

Conversion statistics are frustratingly patchy, but at the time of the 2001 Census, there were at least 30,000 British Muslim converts in the UK. According to Kevin Brice, of the Centre for Migration Policy Research, Swansea University, this number may now be closer to 50,000 – and the majority are women. “Basic analysis shows that increasing numbers of young, university-educated women in their twenties and thirties are converting to Islam,” confirms Brice.

“Our liberal, pluralistic 21st-century society means we can choose our careers, our politics – and we can pick and choose who we want to be spiritually,” explains Dr Mohammad S. Seddon, lecturer in Islamic Studies at the University of Chester. We’re in an era of the “religious supermarket”, he says.

Joanne Bailey
Solicitor, 30, Bradford

“The first time I wore my hijab into the office, I was so nervous, I stood outside on the phone to my friend for ages going, ‘What on earth is everyone going to say?’ When I walked in, a couple of people asked, ‘Why are you wearing that scarf? I didn’t know you were a Muslim.’

“I’m the last person you’d expect to convert to Islam: I had a very sheltered, working-class upbringing in South Yorkshire. I’d hardly even seen a Muslim before I went to university.

“In my first job at a solicitor’s firm in Barnsley, I remember desperately trying to play the role of the young, single, career woman: obsessively dieting, shopping and going to bars – but I never felt truly comfortable.

“Then one afternoon in 2004 everything changed: I was chatting to a Muslim friend over coffee, when he noticed the little gold crucifix around my neck. He said, ‘Do you believe in God, then?’ I wore it more for fashion than religion and said, ‘No, I don’t think so,’ and he started talking about his faith.

“I brushed him off at first, but his words stuck in my mind. A few days later, I found myself ordering a copy of the Koran on the internet.

“It took me a while to work up the courage to go to a women’s social event run by the Leeds New Muslims group. I remember hovering outside the door thinking, ‘What the hell am I doing here?’ I imagined they would be dressed head-to-toe in black robes: what could I, a 25-year-old, blonde English girl, possibly have in common with them?

“But when I walked in, none of them fitted the stereotype of the oppressed Muslim housewife; they were all doctors, teachers and psychiatrists. I was struck by how content and secure they seemed. It was meeting these women, more than any of the books I read, that convinced me that I wanted to become a Muslim.

“After four years, in March 2008, I made the declaration of faith at a friend’s house. At first, I was anxious that I hadn’t done the right thing, but I soon relaxed into it – a bit like starting a new job.

“A few months later, I sat my parents down and said, ‘I’ve got something to tell you.’ There was a silence and my mum said, ‘You’re going to become Muslim, aren’t you?’ She burst into tears and kept asking things like, ‘What happens when you get married? Do you have to cover up? What about your job?’ I tried to reassure her that I’d still be me, but she was concerned for my welfare.

“Contrary to what most people think, Islam doesn’t oppress me; it lets me be the person that I was all along. Now I’m so much more content and grateful for the things I’ve got. A few months ago, I got engaged to a Muslim solicitor I met on a training course. He has absolutely no problem with my career, but I do agree with the Islamic perspective on the traditional roles for men and women. I want to look after my husband and children, but I also want my independence. I’m proud to be British and I’m proud to be Muslim – and I don’t see them as conflicting in any way.”

Aqeela Lindsay Wheeler
Housewife and mother, 26, Leicester

“As a teenager I thought all religion was pathetic. I used to spend every weekend getting drunk outside the leisure centre, in high-heeled sandals and miniskirts. My view was: what’s the point in putting restrictions on yourself? You only live once.

“At university, I lived the typical student existence, drinking and going clubbing, but I’d always wake up the next morning with a hangover and think, what’s the point?

“It wasn’t until my second year that I met Hussein. I knew he was a Muslim, but we were falling in love, so I brushed the whole issue of religion under the carpet. But six months into our relationship, he told me that being with me was ‘against his faith’.

“I was so confused. That night I sat up all night reading two books on Islam that Hussein had given me. I remember bursting into tears because I was so overwhelmed. I thought, ‘This could be the whole meaning of life.’ But I had a lot of questions: why should I cover my head? Why can’t I eat what I like?

“I started talking to Muslim women at university and they completely changed my view. They were educated, successful – and actually found the headscarf liberating. I was convinced, and three weeks later officially converted to Islam.

“When I told my mum a few weeks later, I don’t think she took it seriously. She made a few comments like, ‘Why would you wear that scarf? You’ve got lovely hair,’ but she didn’t seem to understand what it meant.

“My best friend at university completely turned on me: she couldn’t understand how one week I was out clubbing, and the next I’d given everything up and converted to Islam. She was too close to my old life, so I don’t regret losing her as a friend.

“I chose the name Aqeela because it means ‘sensible and intelligent’ – and that’s what I was aspiring to become when I converted to Islam six years ago. I became a whole new person: everything to do with Lindsay, I’ve erased from my memory.

“The most difficult thing was changing the way I dressed, because I was always so fashion-conscious. The first time I tried on the hijab, I remember sitting in front of the mirror, thinking, ‘What am I doing putting a piece of cloth over my head? I look crazy!’ Now I’d feel naked without it and only occasionally daydream about feeling the wind blow through my hair. Once or twice, I’ve come home and burst into tears because of how frumpy I feel – but that’s just vanity.

“It’s a relief not to feel that pressure any more. Wearing the hijab reminds me that all I need to do is serve God and be humble. I’ve even gone through phases of wearing the niqab [face veil] because I felt it was more appropriate – but it can cause problems, too.

“When people see a white girl wearing a niqab they assume I’ve stuck my fingers up at my own culture to ‘follow a bunch of Asians’. I’ve even had teenage boys shout at me in the street, ‘Get that s*** off your head, you white bastard.’ After the London bombings, I was scared to walk about in the streets for fear of retaliation.

“For the most part, I have a very happy life. I married Hussein and now we have a one-year-old son, Zakir. We try to follow the traditional Muslim roles: I’m foremost a housewife and mother, while he goes out to work. I used to dream of having a successful career as a psychologist, but now it’s not something I desire.

“Becoming a Muslim certainly wasn’t an easy way out. This life can sometimes feel like a prison, with so many rules and restrictions, but we believe that we will be rewarded in the afterlife.”

Catherine Heseltine
Nursery school teacher, 31, North London

“If you’d asked me at the age of 16 if I’d like to become a Muslim, I would have said, ‘No thanks.’ I was quite happy drinking, partying and fitting in with my friends.

“Growing up in North London, we never practised religion at home; I always thought it was slightly old-fashioned and irrelevant. But when I met my future husband, Syed, in the sixth form, he challenged all my preconceptions. He was young, Muslim, believed in God – and yet he was normal. The only difference was that, unlike most teenage boys, he never drank.

“A year later, we were head over heels in love, but we quickly realised: how could we be together if he was a Muslim and I wasn’t?

“Before meeting Syed, I’d never actually questioned what I believed in; I’d just picked up my casual agnosticism through osmosis. So I started reading a few books on Islam out of curiosity.

“In the beginning, the Koran appealed to me on an intellectual level; the emotional and spiritual side didn’t come until later. I loved its explanations of the natural world and discovered that 1,500 years ago, Islam gave women rights that they didn’t have here in the West until relatively recently. It was a revelation.

“Religion wasn’t exactly a ‘cool’ thing to talk about, so for three years I kept my interest in Islam to myself. But in my first year at university, Syed and I decided to get married – and I knew it was time to tell my parents. My mum’s initial reaction was, ‘Couldn’t you just live together first?’ She had concerns about me rushing into marriage and the role of women in Muslim households – but no one realised how seriously I was taking my religious conversion. I remember going out for dinner with my dad and him saying, ‘Go on, have a glass of wine. I won’t tell Syed!’ A lot of people assumed I was only converting to Islam to keep his family happy, not because I believed in it.

“Later that year, we had an enormous Bengali wedding, and moved into a flat together – but I certainly wasn’t chained to the kitchen sink. I didn’t even wear the hijab at all to start with, and wore a bandana or a hat instead.

“I was used to getting a certain amount of attention from guys when I went out to clubs and bars, but I had to let that go. I gradually adopted the Islamic way of thinking: I wanted people to judge me for my intelligence and my character – not for the way I looked. It was empowering.

“I’d never been part of a religious minority before, so that was a big adjustment, but my friends were very accepting. Some of them were a bit shocked: ‘What, no drink, no drugs, no men? I couldn’t do that!’ And it took a while for my male friends at university to remember things like not kissing me hello on the cheek any more. I’d have to say, ‘Sorry, it’s a Muslim thing.’

“Over time, I actually became more religious than my husband. We started growing apart in other ways, too. In the end, I think the responsibility of marriage was too much for him; he became distant and disengaged. After seven years together, I decided to get a divorce.

“When I moved back in with my parents, people were surprised I was still wandering around in a headscarf. But if anything, being on my own strengthened my faith: I began to gain a sense of myself as a Muslim, independent of him.

“Islam has given me a sense of direction and purpose. I’m involved with the Muslim Public Affairs Committee, and lead campaigns against Islamophobia, discrimination against women in mosques, poverty and the situation in Palestine. When people call us ‘extremists’ or ‘the dark underbelly of British politics’, I just think it’s ridiculous. There are a lot of problems in the Muslim community, but when people feel under siege it makes progress even more difficult.

“I still feel very much part of white British society, but I am also a Muslim. It has taken a while to fit those two identities together, but now I feel very confident being who I am. I’m part of both worlds and no one can take that away from me.”

Sukina Douglas
Spoken-word poet, 28, London

“Before I found Islam, my gaze was firmly fixed on Africa. I was raised a Rastafarian and used to have crazy-long dreadlocks: one half blonde and the other half black.

“Then, in 2005, my ex-boyfriend came back from a trip to Africa and announced that he’d converted to Islam. I was furious and told him he was ‘losing his African roots’. Why was he trying to be an Arab? It was so foreign to how I lived my life. Every time I saw a Muslim woman in the street I thought, ‘Why do they have to cover up like that? Aren’t they hot?’ It looked oppressive to me.

“Islam was already in my consciousness, but when I started reading the autobiography of Malcolm X at university, something opened up inside me. One day I said to my best friend, Muneera, ‘I’m falling in love with Islam.’ She laughed and said, ‘Be quiet, Sukina!’ She only started exploring Islam to prove me wrong, but soon enough she started believing it, too.

“I was always passionate about women’s rights; there was no way I would have entered a religion that sought to degrade me. So when I came across a book by a Moroccan feminist, it unravelled all my negative opinions: Islam didn’t oppress women; people did.

“Before I converted, I conducted an experiment. I covered up in a long gypsy skirt and headscarf and went out. But I didn’t feel frumpy; I felt beautiful. I realised, I’m not a sexual commodity for men to lust after; I want to be judged for what I contribute mentally.

“Muneera and I took our shahada [declaration of faith] together a few months later, and I cut my dreadlocks off to represent renewal: it was the beginning of a new life.

“Just three weeks after our conversion, the 7/7 bombings happened; suddenly we were public enemy No 1. I’d never experienced racism in London before, but in the weeks after the bombs, people would throw eggs at me and say, ‘Go back to your own country,’ even though this was my country.

“I’m not trying to shy away from any aspect of who I am. Some people dress in Arabian or Pakistani styles, but I’m British and Caribbean, so my national dress is Primark and Topshop, layered with colourful charity-shop scarves.

“Six months after I converted, I got back together with my ex-boyfriend, and now we’re married. Our roles in the home are different, because we are different people, but he would never try to order me around; that’s not how I was raised.

“Before I found Islam, I was a rebel without a cause, but now I have a purpose in life: I can identify my flaws and work towards becoming a better person. To me, being a Muslim means contributing to your society, no matter where you come from.”

Catherine Huntley
Retail assistant, 21, Bournemouth

“My parents always thought I was abnormal, even before I became a Muslim. In my early teens, they’d find me watching TV on a Friday night and say, ‘What are you doing at home? Haven’t you got any friends to go out with?’

“The truth was: I didn’t like alcohol, I’ve never tried smoking and I wasn’t interested in boys. You’d think they’d have been pleased.

“I’ve always been quite a spiritual person, so when I started studying Islam in my first year of GCSEs, something just clicked. I would spend every lunchtime reading about Islam on the computer. I had peace in my heart and nothing else mattered any more. It was a weird experience – I’d found myself, but the person I found wasn’t like anyone else I knew.

“I’d hardly ever seen a Muslim before, so I didn’t have any preconceptions, but my parents weren’t so open-minded. I hid all my Muslim books and headscarves in a drawer, because I was so scared they’d find out.

“When I told my parents, they were horrified and said, ‘We’ll talk about it when you’re 18.’ But my passion for Islam just grew stronger. I started dressing more modestly and would secretly fast during Ramadan. I got very good at leading a double life until one day, when I was 17, I couldn’t wait any longer.

“I sneaked out of the house, put my hijab in a carrier bag and got on the train to Bournemouth. I must have looked completely crazy putting it on in the train carriage, using a wastebin lid as a mirror. When a couple of old people gave me dirty looks, I didn’t care. For the first time in my life, I felt like myself.

“A week after my conversion, my mum came marching into my room and said, ‘Have you got something to tell me?’ She pulled my certificate of conversion out of her pocket. I think they’d rather have found anything else at that point – drugs, cigarettes, condoms – because at least they could have put it down to teenage rebellion.

“I could see the fear in her eyes. She couldn’t comprehend why I’d want to give up my freedom for the sake of a foreign religion. Why would I want to join all those terrorists and suicide bombers?

“It was hard being a Muslim in my parents’ house. I’ll never forget one evening, there were two women in burkas on the front page of the newspaper, and they started joking, ‘That’ll be Catherine soon.’

“They didn’t like me praying five times a day either; they thought it was ‘obsessive’. I’d pray right in front of my bedroom door so my mum couldn’t walk in, but she would always call upstairs, ‘Catherine, do you want a cup of tea?’ just so I’d have to stop.

“Four years on, my grandad still says things like, ‘Muslim women have to walk three steps behind their husbands.’ It gets me really angry, because that’s the culture, not the religion. My fiancé, whom I met eight months ago, is from Afghanistan and he believes that a Muslim woman is a pearl and her husband is the shell that protects her. I value that old-fashioned way of life: I’m glad that when we get married he’ll take care of paying the bills. I always wanted to be a housewife anyway.

“Marrying an Afghan man was the cherry on the cake for my parents. They think I’m completely crazy now. He’s an accountant and actually speaks better English than I do, but they don’t care. The wedding will be in a mosque, so I don’t think they’ll come. It hurts to think I’ll never have that fairytale wedding, surrounded by my family. But I hope my new life with my husband will be a lot happier. I’ll create the home I’ve always wanted, without having to feel the pain of people judging me.”

‘The Deen (religion) is naseehah (advice/sincerity)’. We said ‘To whom….

The below is taken from Ibn Rajab’s jaami’ al-uloom wal hikam. Under his explanation of the hadeeth:




قال : ( الله ، ولـكـتـابـه ، ولـرسـولـه ، ولأ ئـمـة الـمـسـلـمـيـن وعــامـتهم ) رواه مسلم [ رقم : 55 ]


عن أبـي رقــيـة تمـيم بن أوس الـداري رضي الله عنه ، أن النبي صلى الله عـليه وسـلم قـال ( الـديـن النصيحة ).

قلنا : لمن ؟؟





‘The Deen (religion) is naseehah (advice/sincerity)’. We said ‘To whom?’ He said ‘To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.’ [Related by Muslim]

و من أنواع النصح لله تعالى و كتابه و رسوله – و هو مما يختص به العلماء – رد الأهواء المضلة بالكتاب و السنه على موردها ‘ و بيان دلالتهما على ما يخالف الأهواء كلها ‘ و كذلك رد الأقوال الضعيفة من زلات العلماء ‘ و بيان دلالة الكتاب و السنه على ردها ‘ و من ذالك : بيان ما صح من حديث النبي صلى الله عليه و سلم و لم يصح منه تبيين حال رواته و من تقبل رواياته منهم ‘ و من لا تقبل . و بيان غلط من غلط من ثقاتهم الذين تقبل رواياتهم

Among the types of admonition for the sake of Allah and His Book and His Prophet, is that which is specific to scholars, such as returning the desires which lead one astray back to the straight path with the Quran and sunnah, and clarifying the proofs against such desires. Similarly, it includes rejecting weak statements from the mistakes of the scholars, while clarifying the evidence of the Quran and Sunnah in answering them, as well as the clarification of what is correct from the Prophet’s hadiths (صلى الله عليه و سلم) and what is not authentic by clarifying which narrators were accepted and those who were not, as well as clarifying the mistakes from the trustworthy narrators whose narrations were accepted.

*The english has been extracted from Muhammed fadel’s translation of Jaami’ al-uloom wal hikam. Printed by Umm Al-Qura.

On the authority of Abu Ruqayya Tameem ibn Aus ad-Daaree (radi Allaahu anhu) that the Prophet (sallAllaahu alayhi wa sallam) said:

Ethical sayings of Rasool (SAW)

More proof for the Hijab..

Just five minutes alone with an attractive female raise the levels of cortisol, the body’s stress hormone, according to a study from the University of Valencia.

The effects are heightened in men who believe that the woman in question is “out of their league”.

Cortisol is produced by the body under physical or psychological stress and has been linked to heart disease.

Researchers tested 84 male students by asking each one to sit in a room and solve a Sudoku puzzle. Two strangers, one male and one female, were also in the room.

When the female stranger left the room and the two men remained sitting together, the volunteer’s stress levels did not rise. However, when the volunteer was left alone with the female stranger, his cortisol levels rose.

The researchers concluded: “In this study we considered that for most men the presence of an attractive woman may induce the perception that there is an opportunity for courtship.

“While some men might avoid attractive women since they think they are ‘out of their league’, the majority would respond with apprehension and a concurrent hormonal response.

“This study showed that male cortisol levels increased after exposure to a five-minute short social contact with a young, attractive woman.”

Cortisol can have a positive effect in small doses, improving alertness and well-being. However, chronically elevated cortisol levels can worsen medical conditions such as heart disease, diabetes, hypertension and impotency.

According to a new study done at the Dutch University of Radboud, men’s brains stop working after they talk to an attractive female colleague in the workplace.

The study involved an experiment where students underwent tests where they were interrupted halfway through a conversation by someone of the same or opposite sex.

The results showed that men’s performance declined if they were talking to a woman, and their performance declined even more if they thought the woman was attractive.

The study showed that when men were interrupted by a beautiful woman, they were too busy thinking about what they were saying, what they looked like and how they were perceived, as a result brain functions ceased, even after the conversation was done.

The study found that men who did do a lot to impress women did get attention from them.

When a man sought knowledge, it would not be long before it could be seen…

عن الحسن أنه قال كان الرجل إذا طلب العلم لم يلبث أن يرى ذلك في تخشعه وبصره ولسانه ويده

وصلاته وحديثه وزهده وإن كان الرجل ليصيب الباب من أبواب العلم فيعمل به فيكون خيرا له من الدنيا وما فيها لو كانت له فجعلها في الآخرة

When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter.

See Ibn al Mubarak’s Kitab al Zuhd. Part of it is in al Khatib’s al Jami li Akhlaq al Rawi  and other works.

How scores will be settled on the Day of Resurrection…

By Dr. ‘Umar al-Ashqar

When the Day of Resurrection comes, a man’s wealth and capital will be his hasanaat (good deeds). If he had done wrong to any people, they will take from his hasanaat to the extent that he mistreated them. If he does not have any hasanaat, or if his hasanaat run out, then some of their sayi`aat (bad deeds) will be taken and added to his burden.

Bukhari narrated on the authority of Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

“Whoever wronged his brother with regard to his honour or any other matter, should seek his forgiveness today, before there are no longer any dinars, or dirhams; and if he has any righteous deeds, they will be taken from him, in accordance with the wrong he did; and if he has no hasanaat, some of the sayi`aat of his counterpart will be taken and added to his burden.”

[Bukhari: Kitaab al-Mazaalim, Baab man kaanat lahu mazlamah `inda rajul, Fath al-Baari, 5/101]

This person whose hasanaat are taken from him by the people, and then has their sayi`aat placed on his own back, is the one who is bankrupt, as the Messenger (sallallahu `alayhi wa sallam) called him.

Muslim narrated from Abu Hurayrah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

“Do you know who is the one who is bankrupt?” They said, “The bankrupt is the one who has no money and no possessions.” He said, “Among my ummah, the one who is bankrupt is the one who will come on the Day of Resurrection with prayer and fasting and zakah (to his credit), but he will come having insulted this one, slandered that one, consumed the wealth of this one and shed the blood of that one, and beaten that one. So they will all be given some of his hasanaat, and when his hasanaat run out, before judgment is passed, some of their sins will be taken and cast onto him, then he will be cast into the Fire.”

[Muslim: 4/1998, hadith no. 2581.]

If a debtor died when he still owed money to people, they will take from his hasanaat whatever is in accordance with what he owes them. In Sunan ibn Maajah it is narrated with a saheeh isnaad that Ibn ‘Umar (radhiallahu `anhu) stated: The Messenger of Allah (sallallahu `alayhi wa sallam) said:

“Whoever dies owing a dinar or a dirham, it will be paid from his hasanaat, for then there will be no dinars or dirhams.”

[Saheeh al-Jaami’ as-Sagheer, 5/537, hadith no. 6432.]

If people wronged one another, the score will be settled between them. If they mistreated one another equally, then there will be no score to settle. If one of them is still owed something by the other, he will take what he is entitled to.

In Sunan at-Tirmidhi it is narrated that ‘Aa’ishah said: “A man came and sat in front of the Messenger of Allah (sallallahu `alayhi wa sallam), and said, ‘O Messenger of Allah, I have two slaves who tell me lies, betray and disobey me, and I insult them and beat them. What is my position with regard to them?” The Messenger of Allah (sallallahu `alayhi wa sallam) said:

‘On the Day of Resurrection, their betrayal, disobedience and lying will be measured against your punishment of them. If your punishment is commensurate with their wrongs, then there will be no score to settle. If your punishment of them was less than their sins deserved, then this will count in your favour. If your punishment of them was more than their sins deserved, then the score will be settled against you.’ The man turned away and started to weep. The Messenger of Allah (sallallahu `alayhi wa sallam) said to him, ‘Have you not read the words of Allah?’ –

“And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.” (Qur’an 21: 47).’”

[Mishkaat al-Masaabeeh, 3/66, hadith no. 5561. It is also narrated in Saheeh al-Jaami`, 6/327, hadith no. 7895, where it attributed to Ahmad and Tirmidhi.]

Because dhulm (oppression) is such a serious matter, it is better for those who fear that Day to give up oppression and avoid it. The Messenger (sallallahu `alayhi wa sallam) has told us that oppression will be darkness on the Day of Resurrection. Bukhari and Muslim narrated from ‘Abdullah ibn ‘Umar that the Prophet (sallallahu `alayhi wa sallam) said:

“Oppression (dhulm) will be darkness (dhulumaat) on the Day of Resurrection.”

[Bukhari: Kitaab al-Mazaalim, Baab az-Zulm Zulumaat Yawm al-Qiyaamah, Fath al-Baari, 51100; Muslim, 4/1969, hadith no. 2579.]

Muslim narrated from Jaabir ibn ‘Abdullah that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

“Beware of oppression (dhulm), for oppression will be darkness (dhulumaat) on the Day of Resurrection.”

[Muslim: 4/1969, hadith no. 2578.]

“Leave him. Modesty is an ingredient of Iman (faith)”

There are many ahadith which tell us about the virtues of modesty. For example, ‘Abdullah Bin ‘Umar narrated that the Prophet (may Peace and Blessings of Allah be upon him) heard a man instructing his brother about modesty. Upon this the Prophet remarked: “Leave him. Modesty is an ingredient of Iman (faith)”. (Sahih Al-Bukhari and Sahih Muslim)

Shaykh Al-‘Uthaimin said in Sharh Riyadh Al-Salihin (4/29-30), “Modesty (haya): humility and shyness in the heart to do something which people think is not good. Modesty from Allah and His creation is part of Iman (faith). Modesty from Allah makes a person obedient to Allah and makes him refrain what Allah has forbidden. Modesty from people enables him to be chivalrous, have a good character and behavior; it enables him to act in a way which is pleasant and pleasing to the people and enables him to avoid what embellishes his character. Hence, modesty is part of Iman.”

Despite the virtues and importance of modesty, it should not be a reason for one to leave what Islam enjoins and encourages. This is because modesty is desirable and praiseworthy only if it helps one act upon the commandments of Allah and His Prophet (may Peace and Blessings of Allah be upon him).

Shaikh ‘Abdul Rahman Al-Si’di said when explaining the verse of the Qur’an, “…but Allah is not shy of (telling you) the truth.” (Surah Al-Ahzab 33:54):
“A commandment of the Shari’ah (Islamic Law), even if it seems that leaving it is good manners and modesty, be extremely careful: always follow the Shari’ah’s commandment and rest assured that whatever opposes the Shari’ah cannot be good manners.”

(Taiseer Al-Karim Al-Rahman, page 670)

“There is something I fear for my Ummah than the Dajjal.”

Abu Dhar said, “I was with the Prophet (SAW) one day and I heard him saing: “There is something I fear for my Ummah than the Dajjal.” It was then that I became afraid, so I said: ” Oh Rasool Allah! Which thing is that?” He (SAW) said; “Misguided and astray scholars.”Recorded in Musnad Imam Ahmad (no.21,334 and no.21,335). Sheikh Shu’ayb al Arna’ut graded it sahih li ghayri (authentic due to corroborating narrations) in his tahqiq of the Musnad (1999 ed., 35:21,296-97).Al Tirmidhi (no.2229) and others record the following hadith:

إنما أخاف على أمتي الأئمة المضلين

And Allah knows best.

Abu Hurairah (radhi Allahu anhu) reported that the Messenger of Allah (sallallahu alayhe wa salam) said: “Whoever lives in the dessert becomes rough; whoso follows the game becomes careless; and whoso comes to the doors of the rulers falls into fitnah (trouble); and a slave does not come nearer to the ruler, except that he becomes further from Allah.”(Musnad Ahmad, Shiekh Ahmad Shakir said its chain of narration is Saheeh)Ibn Abbas (radhi Allahu anhu) reported that the prophet (sallallahu alayhe wa salam) said: “Whoever lives in the desert, becomes rough; whoso follows the game, becomes careless; and whoso comes to the ruler falls into fitnah.”

(Nisaee, Tirmidhi, and Abu Dawood – See Saheeh al-Jam’i: 6296)

Abi al-‘Awar as-Silmi (radhi Allahu anhu) reported that the Messenger of Allah (sallallahu alayhe wa salam) said: “Beware of the doors of the ruler for they have indeed become a source of trouble and humiliation.”

(Saheeh ad-Dailamee, Ibn Mundah, Ibn-‘Asaaki – See as-Saheehah: 1253)

In explaining the saying of (sallallahu alayhe wa salam): “…and whoso comes to the doors of the rulers falls into fitnah”, The writer of Tuhfat ul-Ahwadhi said, with reference to the Qaadhi (judge): “…i.e. to come to him without any necessity or need, he falls into fitnah. So if he complies with what he wants, and he leaves him (i.e. the ruler leaves the judge), then he has placed his deen in danger. And if he disagree with him, then he has put his dunya (life of this world) in danger.”

(Tuhfat ul-Ahwadhee: 6/533)

The scholars of the salaf were very cautious from going to the rulers for fear of fitnah, and they have spoken much about this issue. Imaam Ibn Rajab (rahimahullah) said: “Many of the salaf used to forbid from going to the kings even for the one who wished to order them to do good and prohibit them from doing evil. Amongst those who forbade this were ‘Umar bin ‘Abdul-Azeez, Ibn Mubaarak, ath-Thawri, and others from amonst the Imaams. Ibn Mubaarak said: “In our opinion, it is not enjoining good and prohibiting evil for one to go to them and order and prohibit them, rather enjoining good and prohibiting evil is related to avoiding them.” The reason for this is what is feared in regards to the fitnah by going to them, for when he is far from them, the soul suggests to the man that he should order and prohibit them, and be stern with him; when he is near to them, the soul inclines to them since the love of nobility is hidden in the soul, and therefore he flatters them, is friendly towards them, he may even be biased towards them and love them – especially if they act friendly towards him and are generous to him and he accepts that from them.”

(Jaami’ Bayaan al-‘Ilm wa Fadhlah: 1/178 – 179)

Hudhaifah (Ra ) said: “Beware of the places of fitna.” It was said: ‘What are the places of fitna O Abu Abdullaah ?’ He said: “The doors of the princes- one of you enters upon the prince, and he attests to him with lies, and says about him, what is not true.”

Sifat-us-Safwah (1/614)

Sufyan Ath-Thawree said in a letter to ‘ Ibad bin ‘Ibad, “Beware of princes that you not become close to them or mix with them in matters, and beware that you are not deceived for you may be asked to mediate, and you find that you turn away from the oppressed one, or seek injustice; that is indeed the deception of Iblees which has been taken by the reciters of evil as a means to progress”

Jami’ Bayan Al-‘Ilm (1/179) and Seer A’ laam An-Nubalaa (12/586) .

And he also said: “Whoever prepares an inkpot or sharpens a pen for them then he has taken part with them in every blood spilt in the east and west.”

Addressing ‘ Ataa Al-Khurasaanee, Wahb bin Munabbah said : “The scholars before you sufficed with their knowledge doing without the world besides them, they used not to pay attention to the people of the dunya nor with what was in their hands; the people of the dunya used to offer them their worldly possessions desiring their knowledge; today the people of knowledge have come to offer their knowledge to the people of dunya, desiring their dunya, and the people of the dunya have come to renounce their knowledge when they saw the evil sources from where it was coming. So beware O ‘Ataa of the doors of the rulers, for their within their doors is fitna like that of the camel pen; you will not affect their dunya in anything except that your deen will be affected similarly”

Al-Bidayah wan-Nihayah (9/295)

Ayyub as-Sakhtiyani said: “Abu Qulaabah said to me: ‘O Abu Ayyub, take three characteristics from me: Beware of the doors of the rulers, beware of the gatherings of the people of desires, and stick with the market for affluence comes from well-being.”

(Jaami’ Bayaan al-‘Ilm wa Fadhlah: 1/164)

Abu Haazim, one of the foremost tabi’een (people who saw the companions but not the prophet) said that the scholars used to flee from the ruler whilst he sought after them, and today they come to the doors of the ruler, whilst the ruler flees from them.

(Jaami’ Bayaan al-‘Ilm wa Fadhlah: 1/164)

May Allah have mercy upon the scholars of the salaf, every oppression was effaced through them, and every truthful one followed their way. Then there was the ruler who used to warn them from coming close to him, he used to hold fast to the Shariah, implement it, and rule with it in the lives of the people. Then what if they were to see the rulers of our times, those who have transgressed in the lands, created much mischief therein, exchanged the deen of the Lord of the worshippers with their limited minds, dirtied their beliefs with trivialities, and have brought the laws of the Europeans and the Romans with which to govern the Muslims in this day and age?

And what if the scholars of the Salaf saw our scholars of today (except those upon whom Allah has shown Mercy) – who have inclined to these tyrants, beautified their actions to them, made fair their murders of the Muslims, the muwahideen (upholders of tawheed), weakening their honor by issuing fataawa (legal verdicts) after fataawa to make their thrones firm, and safeguard their kingdoms, by labelling everyone opposed to them as a rebel or khaariji (one of the extreme deviant sect of the khawaarij)? And labelling the ruler of Saudi Arabia as Ameer ul-Mu’mineen (chief believer). They covered the deen for the people until they turned a blind eye to the tyrants; the exchangers of Allah’s law, those who govern the slaves of Allah with that which Allah did not reveal – what if the scholars of the salaf saw this group which has sold its deen for worldly gains which will disappear, makes fair seeming for them what they do, and permit the torture and murder of every truthful Muslim?

How beautiful are the words of Ibn al-Qayyim (rahimahullah) in Al-Faou’ad when he said:

“The scholars of evil sit at the doors of al-Jannah (paradise) calling the people to it with their speech, but calling to the fire with their actions; every time they speak their words to the people they rush forward whilst their actions suggest not to listen to them – for if what they had been calling to was true, they would have been the first to respond. Thus they are seemingly guides, but are in fact highway robbers.”

May Allah reward the translator and whoever originally compiled the above.

There will be rulers who oppress the people and tell lies…

سَيَكُونُ أُمَرَاءُ يَغْشَاهُمْ غَوَاشٍ ، أَوْ حَوَاشٍ ، مِنَ النَّاسِ ، يَظْلِمُونَ وَيَكْذِبُونَ ، فَمَنْ أَعَانَهُمْ عَلَى ظُلْمِهِمْ ، وَصَدَّقَهُمْ بِكَذِبِهِمْ ، فَلَيْسَ مِنِّي ، وَلَا أَنَا مِنْهُ ، وَمَنْ لَمْ يُصَدِّقْهُمْ بِكَذِبِهِمْ ، وَلَمْ يُعِنْهُمْ عَلَى ظُلْمِهِمْ ، فَأَنَا مِنْهُ ، وَهُوَ مِنِّي

Ibn Mas’ood (RA) reported that the Messenger of Allah (saw) as saying: “There will be rulers who oppress the people and tell lies, and they will be surrounded by low types of people. Anyone who calls upon them, testifies to their lies, and helps them in their oppression is not from me, nor am I from him. And anyone who neither calls upon them nor supports them in their oppression is from me, and I am from him.”

Ahmad, ibn Hibban, and Tirmidhi related something similar.

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