Some So-called or Distorted Indicators of Extremism and Terrorism
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]
It is increasingly common for the actions of a few individuals to be unfairly associated with Islam as a whole. When a Muslim engages in prohibited behaviour, certain media outlets and journalists often choose to highlight irrelevant aspects of their beliefs rather than recognizing the individual’s personal failings or lack of self-control. This tactic aims to create a misleading narrative that equates sound Islamic principles and practices with extremism. For instance, you might hear comments like, “Before committing these heinous acts, he began to adopt Islamic dress, grow a beard, and voice his opposition to music, drugs, and alcohol, while also expressing strong views on the situation in Gaza.” Such statements serve only to distort the truth and perpetuate harmful stereotypes. Furthermore, through this narrative, they aim to imply that these are indicators of extremism and that they played a role in the perpetrator’s crimes, whether directly or indirectly. First and foremost, we must remind them that the One (Allah) who prohibited all intoxicants, also instructed His Messenger to instruct all Muslim men to grow their beards and trim their mustaches, and forbade music and other vices. He (Allah) is also the same One who declared it unlawful to harm innocent individuals, regardless of their faith, and prohibited vigilantism. [Footnote a] Thus, the issue that these deceivers attempt to complicate and misinterpret is quite straightforward: a person who embodies commendable qualities yet engages in criminal behaviour is merely someone who has followed certain directives while neglecting others, despite the fact that all commands and prohibitions originate from a single source.
Countless Muslims abstain from intoxicants and immoral behaviours, including murder, fully aware that these actions are strictly prohibited by their Creator. If the act of growing a beard or opposing music and alcohol were inherently linked to violence, then millions of Muslims would commit murder and other violent acts. However, this is far from the truth; these matters are not related. In reality, anyone who takes an innocent life, even under the guise of an Islamic justification, has crossed a significant line in their interpretation of promoting good and preventing evil. It is essential to understand that certain aspects of promoting good and preventing evil is primarily assigned to rulers and designated authorities, such as law enforcement. Furthermore, Individuals are obligated to promote good and prevent evil only within the framework of Islamic law and in accordance with the agreements they hold with both Muslim and non-Muslim nations while coexisting peacefully.
Saudi erudite scholar Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:
“Is enjoining good and forbidding evil by the hand obligated to all Muslims, or is it limited to those in authority and their deputies?”
Response: Stopping wrong is obligated to all Muslims according to their ability because the Messenger, peace and blessings of Allah be upon him, said: “Anyone of you who sees evil, let them stop it with their hand; if not able, then with their tongue, and if not able, then with his heart, and that is the weakest of faith”. [Muslim, Abu Dawood, Tirmidhi & others]
However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes within the organisation they are responsible for, in accordance with the instructions given to them [i.e. the authority given to them by the state authorities], otherwise, people should not stop anything they are not authorised to stop. If they make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should stop evil with their tongue, saying “O so and so! Fear Allah! This is not permissible, this is Haraam, or this is obligated to you”, and clarify it with evidence from Shariah. [Footnote b] As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorised by the ruler, such as organisations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city, he should make changes with his hand, in accordance with the instructions he has been given by the state. [2]
Behaviour Towards non-Muslims
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, addressed the appropriate conduct for interacting with non-Muslims during a tele-link on July 28, 2000, saying:
Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.
And know that it is authentically reported from the Prophet that he said, “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”
Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.
So we may not say that it is lawful to be treacherous towards people whom we have an agreement with. O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful”.
And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.
And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”
O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [3]
Imam Muhammad Ibn Salih Al-Uhaymin, may Allah have mercy on him, clearly articulated that it is a grave betrayal to infringe upon the blood, honour, and property of non-Muslims. This raises an important question: how does this relate to the rejection of vices like alcohol, gambling, music, or the obligation to grow a beard? [Footnote c] Abstaining from such vices is a personal commitment to obeying one’s Lord, while respecting the lives of others is a fundamental right owed to all of Allah’s servants, irrespective of their lifestyle choices. Disapproving of others’ behaviors does not justify taking the law into one’s own hands; Islam is a protector of all, including those who do not share the same faith. However, when it comes to vices like intoxicants, music, gambling, and others, it is unequivocally stated that these are prohibited in Islam. It is also important to emphasise that no rational Muslim believes they have the right to harm those who partake in these activities. Such views are only held by the khawarij. [Footnote d]
Sadly, biased and misleading journalists often attempt to link the rejection of these vices to terrorism. If this were true, how do we explain the millions of Muslims who avoid these vices while coexisting peacefully with non-Muslims in both Muslim-majority and non-Muslim countries? Instead of fabricating this tenuous connection to further their ideological agenda against Islam, it would be more constructive for them to consider the individual’s circumstances—whether they are struggling with mental health issues, have been misled by terrorists who distort religious teachings, or are acting out of personal grievances.
As for the situation in Gaza and the ongoing aggression from Zionist forces, it is a matter of deep concern that resonates with both Muslims and non-Muslims alike, who universally denounce such acts of violence. However, an informed Muslim recognises that the events unfolding in Gaza do not excuse or rationalise any negative actions against non-Muslims elsewhere, nor do they justify the targeting of unarmed civilians and non-combatants under Netanyahu’s leadership. We stand firmly against all forms of violence and brutality, regardless of the perpetrator, whether it be Zionists, Hamas, or any other group. Read: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
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Footnote a:
http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm
http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm
http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm
http://www.islamagainstextremism.com/
Footnote b:
In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].
Footnote c:
https://abukhadeejah.com/the-evil-effects-of-drugs-alcohol-in-society-in-light-of-the-quraan-sunnah/
http://www.shariah.ws/articles/suokooj-there-is-no-safe-limit-in-the-consumption-of-alcohol-and-the-prohibition-of-alcohol-in-the-quran.cfm
https://abukhadeejah.com/ruling-on-music-and-singing-ibn-baz-albani-ibn-taymiyyah/
https://abukhadeejah.com/music-singing-concerts-islamic-teachings/
Footnote d:
https://www.kharijites.com/kj/
[1] https://salafidawah.uk/2024/12/24/several-considerations-to-bear-in-mind-concerning-ambiguity/
[2] Fataawa Ibn Baaz 8/208
[3] salafipublications