Scrutinise Carefully: Unrepentant Conflict-Initiators on Social Media — Deflection & Projection
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ
O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff 2-3]
We witness a rather strange behaviour that we haven’t seen reported about any upright and truthful possessor of Shariah knowledge. You might come across – on twitter, telegram and other places- people discussing rectification, reconciliation, and forgiveness in a beautiful way, while also cautioning against anything that could lead to resentment and division. However, you discover that they are actually the ones guilty of instigating conflict, clinging to their mistakes, and presenting themselves as rectifiers. They may even engage in direct conversations to portray themselves as recitifiers despite clear evidence as obvious as the midday sun showing their true reality of lying in wait for others and biding their time to attack on social media. All of this occurs under the pretense of providing guidance, promoting good, and preventing evil, in front of the unsuspecting audience who hold a favorable view of them, while they expect sensible people not to challenge them. Such behaviour is troubling enough in private; imagine how much worse it is in public.
When questioned about their public offenses of lying, deceiving, and avoiding accountability, they and their supporters resort to certain tactics: they either advise against engaging in conflict or their supporters shift the focus by discussing their credentials or belittling others. This all takes place on social media to dodge accountability, distort reality, and protect themselves from criticism. Additionally, they employ the well-known tactic of accusing others of seeking fame, despite the fact that one of the indicators of fame-seeking behavior is the refusal to admit mistakes, as they do not want to appear lesser in status than those who correct them or expose their lies, slanders, and questionable actions. These individuals, often found on social media, position themselves as peacekeepers, advocates for rectification, reconciliation, and defenders of honour, and that they are people who prevent gossip in communities and online.
This is one of the most perplexing contradictions we’ve encountered since 1995, where individuals criticise or accuse others of behaviors they themselves exhibit. The problem isn’t about genuinely making a mistake or sinning, as we all make errors as humans; rather, the issue lies with those who persist in this tactic to continuously avoid accountability while simultaneously adding insult to injury by accusing innocent people of the very bad behavior they themselves engage in. It’s astonishing how these individuals blame innocent people for actions they are actively involved in. This type of projection breeds confusion and mistrust, leaving us to ponder how anyone can reconcile such obvious contradictions.
When it comes to reconciliation, it must be based on their terms, despite them being the aggressors and transgressors on social media, even though such behaviour is as clear as the midday sun. Indeed, reconciliation and forgiveness are noble virtues, but it is extremely challenging to interact with someone who twists the truth, lies, changes the subject when cornered, and then employs psychological projection to desperately tarnish the reputation of the innocent opponent. Thus, by Allah, we cherish reconciliation and forgiveness, just as we hope others will forgive us, but this must be grounded in truth—neither flattery, a sense of self-entitlement, nor impunity. In light of this, we will share a few statements from scholars regarding this virtuous act of reconciliation.
Allah said:
وَإِن طَآٮِٕفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَہُمَاۖ فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ
And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them transgresses against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujuraat. 9-10] [1]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others.
A reconciliation that permits the forbidden and prohibits the permissible is akin to an agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (voluntary) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]
The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [2]
Imam As-Sadi, may Allah have mercy upon him, said:
This is a prohibition on the believers against transgressing and fighting one another; and that if two groups of believers fall to fighting, it is obligated to others amongst the believers to prevent this great evil by bringing about reconciliation between them, mediating in the best manner that will bring about reconciliation and employing the means that will lead to that. Thus, if they achieve reconciliation that is wonderful; [3] but [فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ ٱللَّهِۚ – but if one of them transgresses against the other]- Meaning, when they seek after what they are not entitled to and refuse to return to reconciliation [4]; [فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ – then fight you (all) against the one that which rebels till it complies with the Command of Allah] – Meaning, return to that which Allah and His Messenger have decided to be acted upon- good deeds, and to abandon evil, one of severest of which is fighting.
[فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ – then if it complies, then make reconciliation between them justly, and be equitable]. This is a command to bring about reconciliation and be just in bringing about reconciliation, because indeed reconciliation may exist, but not based on justice, rather it maybe based on injustice and unfair treatment towards one of the two disputing groups. This is not the type of reconciliation that is stipulated. It is incumbent that one should not show favour to one of the two groups due to close blood relations, shared homeland or other goals and aims that would necessitate refraining from justice. [إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Verily! Allah loves those who are equitable]- Meaning, those who are just in all their rulings between people and in all those affairs entrusted to them, even including a man’s fair dealing with his wife, family and dependents by fulfilling their rights. [5]
Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:
A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [6]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said,
“There is one who comes to two disputing parties, misguides them and does not give greater weight to the truth. He has a new doctrine which he considers to be balanced, but it is falsehood and sophistry”. [7]
Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Fujur Fil Khusumah is two types: rejecting what is obligated to you and claiming what one is not entitled to. [8]
We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [9]
[1] https://www.thenoblequran.com/q/#/verse/49/9
https://www.thenoblequran.com/q/#/verse/49/10
[2] Excerpts from “I’laam al-Muwaqqi’een 1/84-86
[3] An Excerpt from Tafseer As-Sadi. slightly paraphrased]
[4] An Excerpt from Zaadul Maseer Fee Ilmit Tafseer. By Imaam Ibnul Jawzi]
[5] An Excerpt from Tafseer As-Sadi. slightly paraphrased]
[6] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217. slightly paraphrased]
[7] دحر إفتراءات p191
[8] https://youtu.be/FGtZtOBbif4
[9] https://salafidawah.uk/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/