The grandfather of Abd Yasoo who was a christian before accepting Islaam narrates that Rasullullah ﷺ sent a letter to the people of Najraan before Surah “Tawseen Sulaymaan” (Surah Naml) was revealed (the letter therefore does not begin with “Bismillahir Rahmaanir Raheem” because it was only after it the revelation of this Surah that Rasullullah ﷺ started including “Bismillahir-Rahmaanir- Raheem” in his letters as this Surah mentions Hadhrat Sulaymaan Alaihis Salaam did) The letter read:

I begin in the name if that Ilaah of Ibraheem Alaihis Salaam, Ishaaq Alaihis Salaam and Ya’coob Alaihis Salaam

From Muhammed the Nabi and Rasool of Allah

To the high priest and people of Najraan

Before you I praise the Ilaah of Ibraheem Alaihis Salaam, Ishaaq Alaihis Salaam and Ya’coob Alaihis Salaam

I call you from the worship of Allah’s slaves to the worship of Allah and from the friendship of Allah’s slaves to the friendship of Allah. Should you refuse (to accept Islam), you shall have to pay the Jizya and should you refuse even this, I shall have to declare war against you.

Was Salaam

When the high priest read the letter, he was alarmed and grew extremely frightened. He immediately sent for a person from Najraan called Shurahbeel bin Wadaa’ah who hailed from Hamdaan tribe. Whenever any problem arose, he was summoned even before the heroes, leaders and high ranking people. The high priest handed over Rasullullah ﷺ’s letter to Shurahbeel, who read it. The high priest then asked,

“O Abu Maryam! What is your opinion?”

Shurahbeel said, “You know well that Allah promised Ibraheem Alaihis-Salaam prophethood in the progeny of his son Ismaa’eel Alaihis Salaam. It would come as no surprise if this is the very same person who has received the promised prophethood). I can offer no opinion in the matter of prophethood. Had the matter been a worldly one, I would have advised you and exerted myself to assist you. ” The high priest then bade Shurahbeel to step aside and be seated which he did.

The high priest then sent for a man called Abdullah Bin Shurahbeel who was also from Najraan and belonged to the Dhu Asbah branch of the Himyar tribe.

When the high priest read the letter to him and asked his opinion, his reply was similar to that of Shurahbeel. The high priest then bade Abdullah to step aside and be seated, which he did.

He then sent for a man called Jabbaar bin Faydh who was also from Najraan and belonged to the Banu Haarith bin Ka’b branch of the Banul Himaas tribe. When the high priest read the letter to him and asked his opinion, his reply was similar to that of Shurahbeel and Abdullah. He also took a seat when asked to do so. Once they had all agreed on the matter, the high priest called for the bells to be tolled, fires to be lit and flags to be raised in the churches. This was their practice whenever trouble brewed during the day. When there was trouble during the night, they would only toll the bells and light the fires in the churches.

Consequently, when the bells were tolled and the flags raised, all the people living on the top and bottom parts of the valley gathered. The valley was so long that it would take a speeding rider a complete day to pass and in it were seventy three villages comprising of one hundred and twenty thousand warriors.

When the high priest read the letter of Rasullullah ﷺ to them, everyone agreed that Shurahbeel bin Wadaa’ah from the Hamdaan tribe, Abdullah bin Shurahbeel from the Dhu Asbah tribe and Jabbaar bin Faydh from the Banu Haarith tribe should be sent to gather news about Rasullullah ﷺ. The delegation left and finally arrived in Medinah. Their they removed their traveling clothes and wore decorative long garments made in Yemen, which they had to drag along. They also wore gold rings. When they approached Rasullullah ﷺ and greeted him, he did not reply to their greeting. The entire day they sought an opportunity to speak to Rasullullah ﷺ but he refused to speak to them as long as they wore those clothes and gold rings.

They then looked for Hadhrat Uthmaan Bin Affan Radhiyallahu Anhu and Hadhrat Abdur Rahmaan Bin Auf Radhiyallahu Anhu who knew them and eventually found them sitting with a group if Mujahideen and Ansaar. They said, ” O Uthmaan! O Abdur Rahmaan! Your Nabi wrote a letter to us and we have arrived in response to the letter. However, when we came to him and greeted him, he did not reply to our greeting and although we searched all day for an opportunity to speak to him, we have been unable to do so. What is your opinion? Do you think we should return?”

Hadhrat Ali bin Abi Taalib Radhiyallahu Anhu was also in the gathering, so the two of them asked him, “What do you think of these people, O Abul Hasan?” Addressing Hadhrat Uthmaan Radhiyallahu Anhu and Hadhrat Abdurahmaan Ibn Auf Radhiyallahu Anhu, Hadhrat Ali Radhiyallahu Anhu said, ” I think that they should remove these clothes and these rings and wear their traveling clothes. Thereafter they should return to Rasullullah ﷺ. When they did this and again greeted Rasullullah ﷺ, he  replied to their greeting and said, ” I swear by the Being Who has sent me with the truth that Iblees was certainly with you when you came to me the first time”

Hayaatus Sahaabah

Destroying the Myth of the Islamic Golden Age

The title of this article may come across as somewhat provocative, and rightfully so. After all, it’s one of those intellectually lazy banalities used by critics of Islam, who allege that:

  • Everything good coming from the Muslims is of course always despite Islam; and
  • Everything bad coming from the Muslims is most certainly always because of Islam.

Obviously our perspective on the matter will be quite different.

We’ll be exploring whether or not there even was a “Golden Age” to begin with; and why in actuality the whole thing is very problematic.

The “Golden Age” and Eurocentric Materialistic History

The most obvious problem with the expression “Golden Age” is that it sequences history.

If there is a “Golden Age,” then by default there is something prior which is not as good and something later which is not only not as good but also infers some form of decay or decadence.

Worse yet, this so-called “Golden Age” is equated with achievements in science and technology. It is assessed using modernist Western standards.

For Muslims, the term “Golden Age” would perhaps be more appropriate for describing the period extending from the Prophet ﷺ and his Companions up to the rightly guided caliphs. Others may also include the early Umayyad conquests. The point is, this would be a purely Islamic perspective, not a Eurocentric one which judges a civilization’s worth based upon “progress” and “development” through scientific and technological “advancements.”

Of course there’s nothing wrong with appreciating individual figures in mathematics, physics, and so on. However, from an Islamic perspective a triumphant society isn’t one full of mathematicians and physicists and especially not one full of “philosophers” who are infatuated with Greek thought.

RELATED: Why Would We Trust Science Over Islam?

As explained above, by labelling the late Abbassid era as the “Golden Age,” this not only serves to create a perceived depreciation of the prophetic era, it also deems everything that follows this supposed “Golden Age” as having become decadent.

And guess who took advantage of such a historiography?

Well, the liberal-reformists of course.

Influenced by Orientalists, they argued that because they lived in a decaying society, the best way to “progress” was to imitate the European colonialists. After all, they only had what the Muslims were acknowledged for during the so-called “Golden Age”—science and technology.

If being a “Golden Age” were to be judged on the basis of science and technology then these liberal-reformists, who admired (and feared) Europe’s military prowess, weren’t entirely wrong.

US-based Palestinian-Christian academic Joseph Massad writes in the collective work, Islam and the Orientalist World-System (2015):

Influenced by the Orientalist judgment that Arab culture had “degraded” to an age of “decadence” under the Ottomans, most Arab writers since the middle of the nineteenth century were overcome with a sense of crisis concerning a sort of malady afflicting the Arab present, its “culture,” its “language,” its political and economic orders, its “traditions,” its views of its own “heritage,” even “Islam” itself, in short, a malady afflicting the whole of Arab Islamic “civilization.” The diagnosis would echo Orientalist judgment, including “backwardness,” “decadence,” “moral decline,” “irrationality,” and most of all “degeneration,” resulting from centuries of Ottoman rule caracterized by stasis at best or retardation of things Arab (and sometimes Muslim) at worst. This understanding of Ottoman rule would become one of the main mobilizational factors in the emergence of the nascent anti-Ottoman Arab nationalism.

Such a philosophy of history infected liberal-reformists all over the Muslim world. They had embraced the idea of Muslims having reached their “Golden Age” when they were at the forefront of scientific and technological progress. And now that colonial Europe is the leader in these fields, what better approach is there than to adopt their way of life—liberalism and all its branches (secularism, feminism and so on)?

Prof. Dr. Jamal Malik (a Pakistani academic teaching in German universities) has also joined the dots between this notion of “Golden Age” and European colonialism in the introduction to his book, Islam in South Asia: A Short History, pp. 4-5:

This image usually envisions an Islamic Golden Age, followed by a decline, followed by a revival, or by an increasingly militant Islam. It is also in line with long standing Orientalist perceptions which see a gradually improving Islamic high culture swept away by the Mongols in 1258, followed by a long dark-age and stagnation culminating by around 1750 when enlightenment came to flourish in Europe while barbarism and despotism reigned in the Orient. This mirror image is complemented by the idea of a deep colonial kiss to awaken the sleeping beauty resulting in an Islamic revival in the nineteenth century. This effective and memorable image is unfortunately also believed by many a Muslim. The underlying essentialism is based on “orientalist empiricism” and was continuously pursued in colonial and nationalist historiography, producing quite a number of orientalist studies.

It is thus no wonder that, as per Edward Saïd, the very expression “Islamic Golden Age” is in fact an Orientalist product.

Some Gold After the “Golden Age”?

We’ve already explained why we stand against the idea of this “Golden Age.” In short, it is a Eurocentric approach towards history and is intended as a trap to be weaponized against Muslims.

However, there’s actually more.

This notion of the “Golden Age” may even be wrong according to their own approach and standards.

The “Golden Age” is generally characterized as being between the 9th century—when Abbassid caliph Al-Ma’mun established the Bayt al-Hikmah (“House of Wisdom”) and launched the translation movement of foreign (mainly Greek) texts—up to 1258, with Hulagu Khan sacking of Baghdad.

But it’s not that simple.

Elias Muhanna (an American academic who specializes in medieval and early modern Islamic history) released a work in 2017 titled The World in a Book.

It’s basically the study of Al-Nuwayri, an Egyptian-Muslim civil servant from the 14th century who compiled an Islamic encyclopedia where you find everything from Islamic sciences to astronomy and zoology, etc.

Muhanna argues that such encyclopedism was common during the Mamluk period within Egypt and also Syria (what “decadence”!).

But the usual reasoning is that Muslims began to embrace encyclopedism as a way to protect and preserve all the knowledge they could after the supposed Mongol onslaught. And this is precisely what Muhanna refutes.

We read in the aforementioned book, on pp. 16-17:

The rise of encyclopedic literature in Egypt and Syria during the period following the Mongol conquests has often been attributed by historians to a fear among Mamluk compilers that all knowledge would be lost as a result of the destruction of libraries. The sense of terror that this catastrophe provoked has been seen as a principal factor behind the work of al- Nuwayrī and his contemporaries, who ostensibly aimed to preserve the intellectual achievements of the Islamic golden age in the form of manuals, dictionaries, commentaries, and other types of composite sources.
The Mongol conquests brought about dramatic transformations in the Near East but did not seem to trigger cultural trauma in the field of book production. The famous description of Baghdad’s libraries being emptied into the ink-clouded Tigris is almost certainly a topos that emerged in later historiography. Local sources and other early accounts make no mention of it. And while it remained the capital of the Abbasid Empire, Baghdad had long ceased to be the glorious cultural hub it once had been during the days of Hārūn al- Rashīd. As Michael Cooperson has shown in an examination of literary reports about Baghdad and the various tropes that crystallized within them, the city seemed to have devolved into a backwater long before the Mongols sacked it. The Andalusian traveler Ibn Jubayr visited Baghdad three quarters of a century before Hülegü arrived and described it as resembling nothing so much as “a vanished encampment or a passing phantom.”

In brief:

The Mongol “destruction” of Baghdad did not have any long-lasting effects on the intellectual history of Muslims.

So, if the very foundations of the “Golden Age” mythology are biased, we should be able to present examples of “achievements in science and technology” which came after 1258, right?

RELATED: [WATCH] What Is the Place of Science in Islam?


For example, George Saliba (Lebanese-Christian academic based in the U.S.) says that the “Golden Age” of astronomy not only came after 1258 but ironically due to Hulagu Khan himself. He had patronized the construction of the Maragheh observatory in 1259 (in today’s Iran) where many influential astronomers would work.

Saliba also mentions Ibn al-Shatir, the 14th-century Syrian astronomer linked to Damascus’ famed Umayyad mosque and whose models and drawings are suspiciously similar to those of Copernicus, who came a few centuries later.

In the field of mathematics you have Ibn Hamzah al-Maghribi from the 16th-century, born in Algeria but working in the Ottoman Empire and someone who quite possibly invented the concept of the logarithm decades before Napier.

In philosophical theology or Kalam you have many academics such as Robert Wisnovsky highlighting the richness of the Islamic intellectual tradition after the so-called “Golden Age.”

Wisnovsky says that the reason we don’t have a clear picture of the post-classical or post-“Golden Age” Islamic intellectual history is because there are simply far too many manuscripts which remain unstudied.

Muzaffar Iqbal opines the same in his The Making of Islamic Science, pp. 144-146:

We cannot pronounce a general death sentence to all branches of science in all regions of the Muslim world at a specific date. The need is to carefully study available data (with the understanding that we do not possess all manuscripts and instruments) pertaining to different branches of natural science in different regions of the Muslim world, look at the evidence from within each branch of science to determine its high and low points of productivity, and then categorize a time period during which its study declined. This is a task for historians of science who have adequate linguistic and scientific expertise.

Even then this judgment will be provisional until a substantial number of new manuscripts have been studied, for, as King has pointed out, so far we only know of about 1000 Muslim scientists who worked between the eighth and the eighteenth centuries; there are thousands more about whom we have no information or of whom we merely know the names and their works’ titles.

There are over 200,000 manuscripts in Iran alone, of which about three-quarters are as yet uncatalogued. “In 1994,” King writes, “during my research on the first world-map, the index to a 21 volume catalogue of over 8,000 manuscripts in the public library of Âyâtallah al-Uzma Ma‘rashi Najafi in Qum landed on my desk. There are over 400 titles relating to mathematics and astronomy, including some of the works hitherto thought to be lost” (King 1999, 4, n. 4 and 5). King’s book alone cites 9,002 instruments, over 80 manuscripts, and 38 pages of bibliography.

The Islamic manuscripts in the Arabic language alone literally number in the millions, and this is not even counting those in the various other languages used by Muslims. For this reason, painting a fair and objective portrait of the reality will remain difficult. However it’s clear that something was definitely happening after the so-called “Golden Age.”

In conclusion, we’ve basically seen that the expression “Golden Age” is a Eurocentric idea produced by Orientalists and one full of modernist assumptions.
But even if you do accept it, we’ve also seen how you shouldn’t even be speaking of a “Golden Age” when you’re unaware of what happened after. Especially when it likely isn’t the “decadence” once widely claimed and which is now being refuted by Western academics themselves.

Keeping Things Clear

As Muslims, we know that the true Golden age was the age of the Prophet ﷺ and his Companions, then the next generation, and then the next. We don’t need materialists to tell us otherwise.

Abdullah ibn Mas’ud reported: The Prophet ﷺ said, “The best people are those of my generation, then those after them, then those after them.”

RELATED: Is Studying the Natural Sciences Virtuous for Muslims? Sh Muhammad `Awwamah Explains


Rabi’ul Awwal has arrived, again…

Allah Ta’ala declares, “There certainly is an example in Allah’s Messenger for he who fears Allah and the last day and remembers Allah abundantly” (Surah Al-Ahzab, verse: 21)
Rasulullah (sallallahu ‘alayhi wasallam) said:
“He who holds firm to my Sunnah when corruption is rampant in my Ummah will attain the reward of a hundred martyrs.”
(Al-Bayhaqi fi-Zuhd; “hasan” –sound- according to Hafiz ibn Hajar; see: Hidayatur Ruwat, Hadith: 174)
Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) affectionately advised him:
“Whoever cherishes my sunnah, indeed cherishes me and whoever loves me will be with me in Jannah.”
(Sunan Tirmidhi, Hadith: 2678. Classified as “hasan” –sound- by Imam Tirmidhi (rahimahullah)
Sentimental events
The above and other such verses and Hadiths are frequently heard and recited during the month of Rabi’ul-Awwal, the month in which the birth and demise of Rasulullah (sallallahu ‘alayhi wasallam) occurred.
Huge gatherings are held, sentiments are elevated and hearts become soft upon hearing the details of these events. Resolutions of adhering to the Sunnah are made, and love for Rasulullah (sallallahu ‘alayhi wasallam) is increased.
As Muslims, we believe that every Sunnah of our beloved Nabi (sallallahu ‘alayhi wasallam) is filled with nur (divine light) and blessing of Allah Ta’ala. Therefore, the illustrious Sahabah (radiyallahu ‘anhum) and Muhaddithun (Scholars of Hadith) took great pains in preserving the noble Hadiths and Sunnah of Rasulullah (sallallahu ‘alayhi wasallam). Through their sacrifices Allah Ta’ala has facilitated a huge amount of literature in which the sacred Hadith is preserved up to this day so that it can be adopted even by the Ummati (follower) of the 15th century of Islam.
But alas! How pitiful is the condition of that “lover” of Rasulullah (sallallahu ‘alayhi wasallam) who resolved to adopt more Sunnahs of his beloved the previous year, but failed to do so thus far?
One who discards the Sunnah is warned severely by Rasulullah (sallallahu ‘alayhi wasallam) with the words:
 “I curse him, Allah curses him and so does every Prophet of Allah”
(Mustadrak Hakim, vol.1 pg.36; Hidayatur Ruwat, Hadith: 105. Considered “sahih”- authentic- by Imam Hakim rahimahullah)
This clearly highlights the cause of most of the social mishaps prevalent in the Muslim community today.
How can the blessing and mercy of Allah be found in that home whose inhabitants abandon the Sunnah of Rasulullah (sallallahu ‘alayhi wasallam)?
Rabi’ul-Awwal has dawned once again, this time for approximately the 1496th time (2022) since the birth of Rasulullah (sallallahu ‘alayhi wasallam). During this long period, there were many who took such resolutions and stuck by them thereby attaining the virtues promised by Allah and his Messenger (sallallahu ‘alayhi wasallam) as well as the success of both the worlds.
There is no certainty as to how many more Rabi’ul-Awwals we will witness. Hence let not the procrastination of Shaytan dominate us. Lets make an effort and also seek the assistance of Allah sincerely for the strength to adopt every Sunnah of our beloved Master (sallallahu ‘alayhi wasallam) before it is too late.
Comprehensiveness of the Sunnah
The Sunnah of Rasulullah (sallallahu ‘alayhi wasallam) is not restricted to acts or places of worship only. Instead, it is comprehensive and covers all aspects and situations of life such as ones social and moral conduct, business dealings, one’s dressing etc. It also applies to all places whether the Masjid, business place, the home or even while one is on journey. In every situation, one should draw guidance from the lifestyle of Rasulullah (sallallahu ‘alayhi wasallam) thereby turning habits into acts of worship.
Not seasonal
The study of the Sirah (lifestyle of Nabi -sallallahu ‘alayhi wasallam-) is not only for Rabi’ul Awwal, rather it should be done throughout the year.
Every Muslim should endeavour to study the complete Sirah at least once in his or her lifetime under the guidance of a qualified ‘alim (scholar)




👉 In order to introduce the unislamic secular education system and the unislamic western allopathic system of medicine(Pharmakeia) the western powers had to destroy true Islamic knowledge by murdering the scholars, burning islamic books and closing down legitimate institutions of islamic education so that Muslims would have no convenient alternatives but to accept the western ways of doing things.
👉 “Pharmakeia” is the use or administering of drugs; poisoning; and sorcery, magical arts, often found in connection with idolatry and fostered by it.
👉 “Pharmakeia” is where we get our English word “Pharmacy” which is a well organized and deceptive system that administers poisonous drugs & black magic.


‘In 1861 the British Government launched a campaign against the Qur’ān. 300,000 copies of the Noble Qur’ān were set alight by the government. Thereafter, they made a resolution to eradicate the ulemā’.

An English historian, Mr. Thompson writes in his memoirs:

“From 1864 to 1867, the British government firmly resolved to eradicate all the ulemā’ of India. These three years are one of the most heart-wrenching periods of Indian history. The British hanged 14 000 ulemā’ to death. From Chandi Chowk of Delhi up to Khaibar, not a single tree was spared the neck of the ulemā’.The ulemā’ were wrapped in pig-skin and hurled alive into blazing furnaces. Their bodies were branded with hot copper rods. They used to be made to stand on the backs of elephants and tied to high trees. The elephants would then be driven away and they would be left hanging by their necks. A makeshift gallow was set up in the courtyard of the Shāhī Mosque of Lahore and each day up to eighty ulemā’ were hanged. The ulemā’ were at times wrapped up in sacks and dumped into the Rawi river of Lahore after which a hail of bullets would be pumped into each sack.”

Thompson writes further:

“As I got into my camp at Delhi, I perceived a stench of putrefied flesh. As I stepped out and went behind my camp, I saw a blazing fire of live coals. I saw a group of forty naked ulemā’ being led into the fire. As I was witnessing this scene, another group of forty ulemā’ were brought onto the field. Right before my eyes, their clothes were taken off their bodies. The English commander addressed them thus: ‘O Molvies! Just as these ulemā’ are being roasted over this fire, you will also be roasted. To save yourselves, just one of you must proclaim that you were not part of the 1857 uprising of freedom. I will release all of you the moment I hear just one of you affirming this.”

Thompson writes:

“By the Lord who has created me! Not one of the ulemā’ said any such thing. All of them were roasted over the fire and another group was also brought and roasted over the blazing fire. Not a single ālim surrendered to the demands of the British.”

By 1867 not a single Islamic institute remained. One would be quite astonished to realize that in 1601 when the British arrived in India for trade, there were a thousand Islamic institutes in Delhi alone.’

Not only that ,
But they were tied with the canon and if they refuse to surrender they were just blown away with the canon.

“Verily, Allah does not take Ilm away from the servants all of a sudden. Rather, He takes it (Ilm) away (from the Dunya) gradually through taking away the Ulama (who are upon the Haqq). This continues until such a stage is reached when not a single (true)Aalim is alive on the face of the earth. At that time, mankind will take Juhhaal (Ignoramuses) as their leaders. These Juhhaal (ignoramuses) will be asked questions (by the people) and will issue Fataawaa without any `Ilm (Knowledge). So these people (The Juhhaal) are deviates and they will cause others to become deviates.” [Bukhaari Shareef]

The identity crisis that Muslims face today is neither accidental nor spontaneous. It is the result of efforts and attempts planned and executed with military precision by the enemies of Islam.

While they were bombing innocent children and raping our women, they were also bombing our Iman and raping the Shariah, under the guise of “reform” a movement was celebrated and Promoted by our very own Ulema who camouflaged it with religious texts and presented it to the Ummah claiming it was the way forward for the “progressive” amongst us.

As we near the culmination of efforts,the agenda becomes increasingly clear. The true intention of this “reform” was to create a new improved Islam acceptable to the The New World Order. A phrase that was previously attributed to conspiracy theorists, is now being regurgitated by almost every world leader.

This “reform” of Islam happened in stages.

It is imperative for all Muslims to awaken to the reality of this movement. This Islamic reform has not solved a single problem. It has failed to produce real Muslim leaders who can show us the path to victory. The reason for this monumental failure is the profound deviation that made them think that Islam needed to be reformed or modernized!
There needs to be a massive unlearning and Decolonisation of the Muslim Mind

In order to understand the deviation of the “new-age” Ulama-e-Soo’, it is also necessary to understand who the trueUlama were. A person will only understand how lamentable is the state of the present Ulama when he understands how great were theUlama of before; how much were their sacrifices for the Deen of Allaah Taala; how much torture and persecution they had gone through; how strong were they in their “Zuhd” (Abstinence) towards this Dunya and how powerful was their Taalluq (Connection) with Allah Rabbul Izzah. This is amongst the main sicknesses ailing the present dayUlama and the thing which makes them so very different from the glorious `Ulama of the past; the lack of this Sifat (Quality) of “Zuhd” (Abstinence) in them towards the Dunya.

In the miserable pursuit of Jaah (name and fame) and worldly riches, these Ulama have sold away the Deen of Allah Taala. For the sake of the pleasure of their Kuffaar masters many of them have promoted the mind control weapon of the kuffaar known as the unislamic secular education system and many of them have given legitimacy to the secular health qualifications of indoctrinated Muslims who are promoting the unislamic system of western allopathic/secular based medicine within the ummah which is used by the enemies of Islam as a tool of oppression against mankind and has funded the Zionist controlled pharmaceutical industry in their oppression against Muslims.

These Ulama-e-Soo’, who are the housewives of the Americans & British, appear to be displeased with this Deen of Islam simply because their American & British Kuffaar masters are displeased with it. The Kuffaar find the Words of Allah RabbulIzzah in the Qur’aan Kareem and the words of Hudhoor (Sallallaahu `Alayhi wasallam) in the Ahaadeeth too ‘harsh’, therefore they bring out their puppet scholars and their modern fraudulent Darul uloom system of indoctrination to attempt to destroy it through their Tahreefaat (Alterations of the intended meanings of the Qur’aan and Hadeeth) until it reaches a form which is acceptable to them.

However, the level of alteration wrought by their puppets are only acceptable to them initially; after some time these Kuffaar will again look over this ‘new’ Deen of Islam created by their modernist puppets, and find it yet too ‘harsh’ and ‘unpalatable’, so further Tahreefaat will again have to be made by their puppet scholars and ‘Imams’, some of them who are currently known for promoting the closure of musjids and altering the Sunnah way of reading salaah by forcing “Secular health protocols” which they implemented due to the infiltration of the deviant sect of secular qualified Muslim health Practitioners who serve the agendas of the kuffaar oppressors that have enslaved mankind and persecuted Muslims around the world.

This process will occur time and again until they feel that they have succeeded in eradicating the Deen of Allah Rabbul Izzah from the Dunya, but they will fail miserably in this attempt. Allah Subhanahu wa Taala has already made this promise in the Qur’aan Kareem:

“They desire to put out the Noor of Allaah Ta`ala with their mouths, but Allah will perfect His Noor, even if the Kaafireen detest it.” [Surah as-Saff: 8]

Therefore, Allaah Taala will continue to safeguard this Deen. And Insha ’Allah Taalala, just like how the ulema of haqq stood up to their oppressors and the deviant sects in the past, there will always be such Ulama-e-Haqq who will stand up to defend the Deen of Allah RabbulIzzah even if it means that their heads must be severed from their shoulders or get assassinated with a number of bullets. Is that not the least one can do for the Deen of Allah Ta`ala?

Unfortunately, this is not the case with many of the modern misguided ulema who would rather bow down to their kuffaar masters in closing the musjids, changing the Sunnah way of reading salaah, promoting the health and education system of the west and funding the Zionist controlled pharmaceutical industry. They not only become deviates but they serve the system of the enemies of Islam and they themselves become agents of the kuffaar and become complicit in the destruction of Islam.

Let these Ulama-e-Soo’ who keep the Muslim ummah enslaved to the oppressive systems of the kuffaar by concealing the truth meditate on the threat of Rasoolullaah (Sallallahu Taaalaa `Alayhi wasallam) in the Hadeeth of the punishment which will be meted out to them: That on the Day of Qiyamat, bridles of fire will be placed around their neck.

They may receive some false honour from the Munaafiqeen in the life of this world, but they will receive no honour when they are dragged into the Divine Court of Allaah Rabbul Izzah, by the Malaa’ikah ofAdhaab. Every `Aalim who, despite knowing the Haqq conceals it, becomes an agent of the kuffaar that keeps the Muslim ummah enslaved to the oppressive systems of the kuffaar.

This Fitnah of the rise of these A’immah-e-Mudhilleen is something which had been promised to this Ummat by Rasulullaah (Sallallaahu Alayhi wasallam) more than one thousand four hundred years ago. “Yaqoob narrated to us, “My father narrated to me from his father who said, “A brother of Adi’ bin Artaa narrated to me from a man from Hadhrat Abu Darda’ (RadhiyallaahuAnhu) who said, “Rasulullah (Sallallaahu `Alayhi wasallam) had told us that, “The thing which I fear most for you (my Ummah) is (the rise of) the A’immat-e-Mudhilleen. (Such Imaams who lead others towards deviation).” [Musnad-e-Imaam Ahmad]

In this Hadith, Rasulullah (Sallallaahu Alayhi wasallam) himself refers to these people as “Al-A’immat-ul-Mudhilloon”. It is the reality of the matter that whichever unfortunate person undertakes upon himself to follow one of these “Imaams of Dhalaalah (Deviation)” is likely going to end up in the fire of Jahannum. That is because such people are very far from the original, true Deen of Islam which was brought to us by Janaab-e-Rasulullah (SallallaahuAlayhi wasallam) and practiced by the Sahaabah-e-Kiraam (Ridhwaanullaahi Alayhim Ajmaeen). These people have invented a Deen of their very own which they follow and invite others towards. This religion of theirs (which they have invented) is such a (false) Deen which is appealing to those in whose hearts lurk the wretched evils of Kufr and Nifaaq. This religion of theirs is quite acceptable to their western Kuffaar masters as it is a religion which is very far removed from the original pristine Deen of Islam.

Although we know that whatever Sarkaar-e-Do Aalam (Sallallaahu Alayhi wasallam) had promised will come to pass, nevertheless it is disappointing to note the speed at which the putrefaction of theUlama has taken place. In this belated age, deviants who resemble the Ulama of Bani Israaeel have sprung up declaring the western Allopathic system of biological warfare (masquerading as medicine) to be Halaal while they give legitimacy to the secular titles of doctors and professors(false experts) who are indoctrinated and brainwashed into many Unislamic beliefs… the same deviant beliefs which they acquired from the institutions of kufr mind control (masquerading as secular medical schools) in order to serve the Zionist controlled pharmaceutical industry and oppressive governments who commit despicable acts of oppression against mankind.

You will never find a people who ˹truly˺ believe in Allah and the Last Day loyal to those who defy Allah and His Messenger, even if they were their parents, children, siblings, or extended family.” Quran(58:22)


Sayyidah Maryam raḍiyallāhu ‘anhā: Biographical Details from the Qur’ān

“And (remember) when the angels said: ‘O Maryam (Mary)! Verily, Allāh has chosen you, purified you, and chosen you above the women of the world [of her lifetime].
‘O Maryam! Submit yourself with obedience to your Lord [Allah, by worshipping none but Him Alone] and prostrate yourself, and bow down along with those who bow down”[1].
Sayyidunā Ibn Abbās raḍiyallāhu ‘anhuma reports that Rasūlullāh ṣallallāhu ‘alayhi wa sallam said, “The best of women among the people of Paradise are Khadija bint Khuwaylid, Fatimah bint Muḥammad, Maryam bint ‘Imran, and ‘Asiyah bint Muzahim, the wife of Pharaoh.”[2]
History, and the corrupted scriptures of the past, cannot accurately inform us about the biography of this great woman, described as such by Allāh Ta’ālā and Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam. The only reliable source for us today is the Noble Qur’ān and the authentic Sunnah. In fact, the Christians, who have made her into a deity – we seek the protection of Allāh Ta’ālā – cannot provide us with an accurate account regarding this noble, chaste and pure woman.
Now, let us stop for a moment and ask:
As a Muslim, how much do I really know about Sayyidah Maryam raḍiyallāhu ‘anhā?
How well can I defend the purity and chastity of this great woman from the attacks of the Modernists, Jews, Qādiyānīs, and the irreligious?
RELATED: 8 Bizarre and Offensive Kufri Beliefs from Qadiyanis
The Noble Qur’ān, pure and unchanged, is the word of Allāh Ta’ālā that accords the highest level of respect and honor to Sayyidah Maryam raḍiyallāhu ‘anhā, her family, and son. It surpasses the current Torah and Bible in this regard. The Noble Qur’ān has a Sūrah called Āl ‘Imrān, i.e., the family of ‘Imrān, the second longest Sūrah in the book. This is the family of Sayyidah Maryam raḍiyallāhu ‘anhā. Secondly, there is a Surah called ‘Maryam’. Glory be to Allāh.
The biographical details of Sayyidah Maryam raḍiyallāhu ‘anhā within these two Sūrahs (Sūrah Āl ‘Imrān and Sūrah Maryam) also testify to the truthfulness of Sayyidunā Muḥammad ṣallallāhu ‘alayhi wa sallam because he could not have extracted them from older scriptures. The older scriptures were – and remain – self-contradictory.
1. Sayyidah Maryam raḍiyallāhu ‘anhā is mentioned by name 24 times in the Noble Qur’ān. Maryam is the only proper name of a female present in the Noble Qur’ān. All other females have been referred to by honorifics/agnomens.
2. Sayyidah Maryam raḍiyallāhu ‘anhā is the daughter of ‘Imrān.[3] ‘Imrān is mentioned 3 times in the Noble Qur’ān.
3. ‘Imrān’s family consisted of five members. Details regarding three of them are known: ‘Imrān, his son Hārūn and his daughter Maryam. The Noble Qur’ān does not mention the name of the wife of ‘Imrān and the other children. The great messenger, Sayyidunā Zakariyya ‘alayhi as-salām was married to the sister of Sayyidah Maryam raḍiyallāhu ‘anhā. Hence, Sayyidunā ‘Isā ‘alayhi as-salām (son of Maryam) and Sayyidunā Yaḥyā ‘alayhi as-salām (son of Zakariyya) are cousins.
4. This family lived in the Palestine and Jordan area.
5. ‘Imrān was an Imām, he would lead the Banī Isrā’īl in prayer and his wife was upright and pure. Allāh Ta’ālā blessed them with a daughter, Maryam.
6. The wife of ‘Imrān had made a vow that if she delivers a child, she will dedicate it to the service of Allāh Ta’ālā. Subsequently, she delivered a female and named her Maryam.[4] Maryam means ‘worshipper’ in the language of the Banū Isrā’īl. She had also asked Allāh Ta’ālā to accept her baby girl and sought protection for her from Shayṭān, the accursed.
7. Sayyidah Maryam raḍiyallāhu ‘anhā was not touched or afflicted by Shayṭān in any way. A Ḥadīth in Ṣaḥīḥ Bukhārī states, ‘All mankind is touched by Shayṭān when they are born, except for Maryam and her son.’
8. Sayyidunā Zakariyya ‘alayhi as-salām accepted that Sayyidah Maryam raḍiyallāhu ‘anhā stay within the boundaries of Bayt-ul-Muqaddas and worship Allāh Ta’ālā. No other female had this honor before her. She was pure and righteous from her early years.
9. The wife of ‘Imrān handed Sayyidah Maryam raḍiyallāhu ‘anhā over to Sayyidunā Zakariyya ‘alayhi as-salām after she completed the breastfeeding period. Guardianship of the baby girl was given to Sayyidunā Zakariyya ‘alayhi as-salām. This was decided by drawing lots.[5]
10. Sayyidunā Zakariyya ‘alayhi as-salām was kind to Sayyidah Maryam raḍiyallāhu ‘anhā. He taught her and nurtured her. He would find that Allāh Ta’ālā was providing for her from His treasures when he would check on her in her chamber.[6]
11. After seeing this miracle, Sayyidunā Zakariyya ‘alayhi as-salām began to yearn for children of his own. He did not desire a child or son except that he was concerned for the people after his demise. He then asked Allāh Ta’ālā to bless him with a child, and in his old age, he was given Sayyidunā Yaḥyā ‘alayhi as-salām.[7] None before him had this name. In this way, he was given a son who was also a Messenger of Allāh Ta’ālā.
12. Sayyidunā Zakariyya ‘alayhi as-salām earned through carpentry and ate of his own earning.[8] He wanted his legacy of Nubuwwah and knowledge to carry on, not any wealth, because the Messengers do not leave inheritance in the form of wealth.[9]
13. Sayyidunā Yaḥyā ‘alayhi as-salām was born miraculously, as his father was very old and his mother had already passed child-bearing age. The same was the case with Sayyidunā Isḥāq ‘alayhi as-salām. If the Christians feel that the miraculous birth of Sayyidunā ‘Isā ‘alayhi as-salām makes him worthy of being a deity, then what about these Anbiyā’? What about Sayyidunā Ādam ‘alayhi as-salām who was created without a father and mother?
14. Allāh Ta’ālā sent an angel to Sayyidah Maryam raḍiyallāhu ‘anhā to convey news of a word from Allāh, a son who will be born to her by the name of ‘Isā.[10]
15. Sayyidah Maryam raḍiyallāhu ‘anhā was pure and chaste. She was shocked at the presence of a stranger and then even more at the prospect of bearing a child.[11] This is testimony to her purity, contrary to the fabricated slanders thrown at her. May Allāh Ta’ālā protect us.
16. Sayyidah Maryam raḍiyallāhu ‘anhā would remain in her room, a place well-known to this day, and she would not leave, except to answer the call of nature or other necessities.
17. The title ‘son of Maryam’ for Sayyidunā ‘Isā ‘alayhi as-salām is used 23 times in the Noble Qur’ān. This emphasizes that he was a human and counters the claims made by Christians that he is divine. The miraculous birth of Sayyidunā ‘Isā ‘alayhi as-salām demonstrates the great power of Allāh Ta’ālā and negates the theory of evolution too.
18. Whilst Sayyidah Maryam raḍiyallāhu ‘anhā had gone into seclusion, the greatest angel, Jibrīl ‘alayhi as-salām, had come to her to convey the command of Allāh Ta’ālā. She was pure, pious, and chaste. Hence, she was startled at the appearance of a stranger. She immediately sought the protection of Allāh Ta’ālā and told the stranger to fear Allāh Ta’ālā. In the same way, when Sayyidunā Yūsuf ‘alayhi as-salām was tempted by the wife of the ‘Azīz, he immediately sought the protection of Allāh Ta’ālā. He told her that he was a messenger of Allāh to announce the gift to her of a pure son.[12] Jibrīl ‘alayhi as-salām further said that this son will be a sign unto humanity and a mercy from Allāh Ta’ālā.[13]
19. The Noble Qur’ān does not describe how the soul and life was blown into Sayyidah Maryam raḍiyallāhu ‘anhā. That is in the knowledge and wisdom of Allāh Ta’ālā.[14]
20. Sayyidah Maryam raḍiyallāhu ‘anhā went to a distant place, away from the eyes of people. This is reported to be east of Bethlehem.
21. The reports differ on the time period of her pregnancy. Some say it was a natural one lasting nine months. Other scholars say that it was just for a few hours. Others say she gave birth almost immediately after becoming pregnant. Allāh Ta’ālā knows best.
22. Sayyidah Maryam raḍiyallāhu ‘anhā was alone in a far-off place with no experience and knowledge of what she was going through. She was distressed as there was no one to help her with the delivery. She was in anguish and wished for death.[15]
23. Allāh Ta’ālā sent provision of dates and fresh water for her and inspired her to tell people that she is fasting and should point to the child when asked about the child.[16]
24. The Christians claim December 25th to be the birth date of Sayyidunā ‘Isā ‘alayhi as-salām. However, this is the winter time and dates are not ripe at that time in Palestine.
25. Sayyidunā ‘Isā ‘alayhi as-salām spoke in the cradle and told the people that he is a Messenger of Allāh.[17] The people were in shock and bewilderment and had no idea how to respond.
26. The King of Abyssinia, Najāshi, had verified the verses of Sūrah Maryam when he heard them from Sayyidunā Ja’far Ibn Abī Ṭālib raḍiyallāhu ‘anhu, when the Muslims migrated to his land. He had also embraced Islām. Before this, he was a Christian. The case of Najāshi becoming emotional and embracing the truth of Islām is clear proof that true and genuine Christians recognize the truth and understand the correct position of honor and respect that Islām accords to Sayyidah Maryam raḍiyallāhu ‘anhā and Sayyidunā ‘Isā ‘alayhi as-salām.
27. The Noble Qur’ān has immortalized the honor and great rank of Sayyidah Maryam raḍiyallāhu ‘anhā. It teaches us many lessons that we can implement in our lives. We realise and understand that one must be true to Allāh Ta’ālā, as the mother of Sayyidah Maryam raḍiyallāhu ‘anhā was. Thus, every person must turn to a life of modesty, purity and chastity, as was the case with Sayyidah Maryam raḍiyallāhu ‘anhā. This is probably because (and Allāh Ta’ālā knows best) towards the end of time, immorality will increase to inhuman levels. Her remaining pure is a lesson for us all. Sayyidah Maryam raḍiyallāhu ‘anhā teaches us patience and obedience to Allāh Ta’ālā, without questioning and objecting. The task given to her was tremendous and she fulfilled it in the best way. Moreover, she dealt with accusations against her within her time, and it is only the foolish who perpetuate slander against her.
28. Sayyidah Maryam raḍiyallāhu ‘anhā and her blessed mother teach us to ask for pious offspring, to desire that our children be dedicated to the worship of Allāh Ta’ālā and the service of religion.
29. The blessed son of Sayyidah Maryam raḍiyallāhu ‘anhā was sent as a Messenger to the Banī Isrā’īl and he brought glad tidings of the coming of the final Messenger, Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam.[18]
30. Muslims are obligated to accept and believe in the Messenger, Sayyidunā ‘Isā ‘alayhi as-salām. If we do not accept him as a Messenger and servant of Allāh Ta’ālā, our faith is incomplete and we cannot be regarded as Muslims. Muslims believe in all the Messengers of Allāh Ta’ālā, respect and revere them all.[19]
RELATED: Christian Scholars Deconstruct Christmas
Lanterns of Guidance: Biographies of the Ambiyā’ ‘alayhim as-salām, Maulānā Muḥammad ‘Abdur-Raḥmān Mazharī, 2012
Ma’ārif-ul-Qur’ān, Muftī Muḥammad Shafī’ raḥimahullāh, Idārat-ul-Ma’ārif, Karachi, 2008
The Messiah ‘Isā son of Maryam: The Complete Truth, Dr ‘Alī Mohammad al-Sallabi, Asalet, Istanbul, March 202
Āl ‘Imrān 3:42, 43 
Musnad Aḥmad 
Sūrah at-Taḥrīm: 12 
Sūrah Āl-‘Imrān: 35, 36 
Sūrah Āl-‘Imrān: 44 
Sūrah Āl-‘Imrān: 37 
Sūrah Maryam: 1-6 
Ṣaḥīḥ Muslim 
Ṣaḥīḥ BukhārīṢaḥīḥ Muslim 
Sūrah Āl-‘Imrān: 45-46 
Sūrah Āl-‘Imrān: 47 
Sūrah Maryam: 19 
Sūrah Maryam: 21 
Sūrah Al-Anbiyā’: 91 
Sūrah Maryam: 23 
Sūrah Maryam: 24-26 
Sūrah Maryam: 27-33 
Sūrah Aṣ-Ṣaff: 6 
Sūrah Baqarah: 136 
Follow Mufti Abdullah on Twitter: @MuftiAMoolla

When Muslims Invented Guerrilla Warfare and Launched Decolonization

Muslims have a military history worth taking pride in.

It begins with the Prophet ﷺ himself, and then his Companions (may Allah be pleased with all of them).

A notable battle was that of Firaz in the year 634 (12AH): Khalid Ibn al-Walid (radiyAllahu ‘anhu) was victorious, which in and of itself is unsurprising (as he never lost), but he did so against the combined strength of both the Persian and Byzantine empires which had formed an alliance to fight against the Muslims.

Islam was such a tremendous force that these sworn enemies⁠—who had been warring against each other for literally centuries⁠—had to put their bloody history aside and join together in order to even stand a chance. Yet, despite vastly outnumbering the Muslims, they still suffered a complete and utter defeat.

Other glorious battles and wars followed throughout Muslim history, and one in particular which is somehow still underrated is the battle of Annual. This battle occurred approximately 101 years ago and lasted for a few weeks⁠—from the end of July 1921 up until the beginning of August 1921⁠.

The battle took place between the Spanish army and the Riffian tribes of Morocco which were under the command of ‘Abd al-Karim al-Khattabi, who in August 1925 appeared on the cover of TIME magazine for his victory.

In sha’ Allah we’ll be taking a look at why this battle was so crucial and why it remains relevant even today.

Western Humiliation

The 1904-1905 Russo-Japanese War, which concluded in a Japanese victory, is often seen as a determining moment because it was the first time during the modern period that “non-Whites” had defeated a “White” power. And this too, at the height of European colonialism, when “Whites” seemed to be apparently undefeatable.

The Japanese victory had an effect on the Muslim world too (especially in the Ottoman Empire⁠—a long-standing enemy of Russia). It invoked aspirations. The fact that an “Eastern power” had defeated a “Western” one gave rise to renewed optimism among Muslims. For instance, Zafar Ali Khan, a scholar who represented Muslim nationalism within the Indian subcontinent, had decided to write a play about it.

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Yet despite Japan not technically being a “Western power,” it had still been modernized since the Meiji Era, and thus somewhat crypto-Western. Thus the war between Russia and Japan became the war between two countries trying to modernize rather than a war between a Western and Eastern nation. In order words, it was about trying to ape the West.

This is why the 1921 battle of Annual is a better example of an East versus West conflict. In this case, it was a conflict between Spain, which was a European power, and the Riffian tribes of Morocco, which were seen as being “barbarian Muslims.”

The Riffians are a Berber ethnic group with a patriarchal population living in the mountains. From a Western perspective they were more “archaic” than the Japanese since the Japanese had been on a modernization drive for a long time.

The battle itself was the result of a long process of colonial encroachment by Spain. The Riffian tribes, finally having had enough, decided to revolt.

This article provides some perspective regarding what Spain still considers to be “the disaster of Annual”:

The Battle of Annual, which began on July 21, was an unmitigated disaster – a mixture of ineptitude and vainglorious overreach. “A classic example of military incompetence,” wrote historian Antony Beevor.

The Rifs under Muhammad Abdel Krim al-Khattabi, more commonly known as Abdel Krim and once a civil servant with the colonial regime, routed the invaders.

The Spanish were more than 100km from their coastal base in Melilla with no supply lines or communications, but Silvestre was pugnacious and eager to please the king.

He also went against the orders of his commanding officer and warnings of retribution from Abdel Krim. The upper estimate is that Spain lost 22,000 troops at Annual and in subsequent fighting as they retreated to Melilla, most of the casualties barely literate, ill-trained and ill-equipped conscripts ridden with typhus or malaria. Exhausted and with morale extinguished, their retreat descended into chaos.

By comparison, only around 800 Rif guerrillas were reported dead. Disgraced, Silvestre almost certainly killed himself, although his remains were never found.

So despite being outnumbered, and with Spain having utilized drastic methods, the Riffians had lost far fewer men than the Spaniards. ‘Abd al-Karim would of course lose years later, with the French coming to the aid of the Spaniards, but this is something which reminds us of the Muslim victories of old.

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The article then goes on to show how this humiliating defeat influenced much of Spain’s 20th-century politics, including the dictatorship of Franco.

The Father of Modern Guerrilla Warfare and Decolonization

As mentioned earlier, this battle was a symbolic one. This is because even if it wasn’t the first time “non-Whites” had triumphed over “Whites” during modern times (Russo-Japanese War), it was still the first time that a “modern” European colonial power was defeated by “barbaric” “pre-modern” people.

And this would go on to influence all the later decolonization movements to come, not only in the Muslim world but also far beyond that.

Abd al-Karim’s guerrilla tactics in particular will remain a long-lasting legacy of his.

In a 2015 article titled “Abd-el-Krim al-Khattabi: The Unknown Mentor of Che Guevara,” we read (p. 6):

Scholarly studies on Abd-el-Krim and the Rif War frequently characterize Abd-el-Krim as co-inventor of modern guerilla tactics.

Some of the tactics and methods that are mentioned in the literature with great amazement are as follows: the use of trenches (e.g., on May 3, 1925 General Colombat was unable to break through the Berber trenches encircling Bibane, despite six hours of fighting); caves dug in the slopes; extensive use of granite ramparts, rocks, boulder-strewn summits in the hills as concealment=cover from which to target the enemy; the use of smokeless-powder rifles that made it impossible to locate its user; hiding cannons in caves and using these exclusively at night, which made their discovery impossible.

Worldwide research on the Rif War is unanimous that the war tactics of the Rifis were emulated during other rebellions such as the Druze War of Syria with France (1925–1927), the Algerian War of Independence with France (1954–1962) and the Vietnam War with the United States (1946–1954). Twentieth-century Anti-Colonial revolutionary leaders—such as the Vietnamese leaders Hoˆ Chi Minh (1890–1969) and Vo Nguyen Giap (1911–2013), the Yugoslav leader Tito (1892–1980), and Che Guevera—are specifically mentioned as being influenced by the military tactics of Abd-el-Krim. In this regard, Seymour says, ‘‘a great Muslim anti-imperialist fighter (whose successful tactics would inspire Ho Chi Minh and Che Guevara).’’ It has also been alleged that Abd-el-Krim had become an established key figure in the field of politico-military advice for revolutionary leaders during his time in exile in Egypt. Sneevliet, for instance, mentions that, ‘‘Revolutionary leaders of the world always paid him a visit when they came to Egypt.’

So it becomes clear that ‘Abd al-Karim can be considered the spiritual father of decolonization for the following reasons:

  • For being a “pre-modern” force having defeated a “modern” military power, and thus inspiring hope within others; and also
  • Because of the actual tactics employed by them, ultimately giving rise to the very same modern guerilla warfare which would be used during decolonial battles.

It’s also worth noting that Richard A. Gabriel (one of Canada’s most influential military historians) says that the real “father” of guerrilla warfare is none other than the Prophet ﷺ himself, but this could be the subject of another article.

Anyway, it is quite fitting that the decolonial movement was actually launched by a Muslim, since Islam alone can liberate man and societies from all forms of slavery and ensure that submission is to Allah alone.

But what is truly unfortunate is that neither the battle of Annual nor ‘Abd al-Karim are given the place they deserve within public discourse (unlike Che Guevara or Ho Chi Minh for example, who were both directly inspired by him), even among Muslims.

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