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Former Pagan Detesting Lying, Refraining in Fear That Even Closest Allies Would Reject His Lies

Written by abumuaawiyah on September 21, 2025. Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

An Instance of a Former Pagan Detesting Lying, Refraining From Lying, Fearing Even Closest Allies Will Reject Their Lies – So Muslims, Especially Seekers of Knowledge, Must Shun This Evil of Lying, And Never Keep Quiet About a Lying Ally.

Abdullah Bin Abbas, may Allah be pleased with him and his father, said: Abu Sufyan bin Harb informed me [i.e. about an incident that took place when he was not a Muslim] that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon, and Jordan), at the time when Allah’s Apostle had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).” Heraclius said, ‘Bring him [i.e. Abu Sufyan] close to me and make his companions stand behind him.” Abu Sufyan added, that Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I Not Been Afraid of my companions labelling me a liar, I would not have spoken the truth about him [i.e. The Prophet]. [Sahih Al-Bukhari. Hadith umber 7]

Regarding Abu Sufyan’s statement: “By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about him (i.e. The Prophet)”, Al-Haafidh Ibn Hajr stated in Fat-hul Baari that this shows that they (i.e. the pagan Arabs) used to abhor lying either due to what they followed from the previously revealed laws [i.e. the Shariah of Prophets Ibrahim and Isma’eel – peace be upon them] or it was something abhorred in their customs. [1]

Aisha, may Allah be pleased with her, narrated: “There was no behaviour more hateful to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [2]

When Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: Is lying permissible in Dawah? Does (the statement) “the end justifies the means” represent a Maslahah (benefit) among the Masaalih (beneficial matters) of the Shariah? Part of his response was: “Calling to the path of Allah is not in need of lying. It is not permissible to utilise lying in calling to the path of Allah. Calling to the path of Allah is founded on truth—the Book, the sunnah, fine admonition, and arguing in a way that is better and not through lying.” [3]

Read: https://salafidawah.uk/2025/03/04/two-compelling-admonitions-outcomes-of-truthfulness-and-lying-by-al-allamah-rabee/

[1] An Excerpt. For further details, see Fat-hul Baari

[2] al-Tirmidhī 1973

[3] al-ijaabatul muhimmah fee mashaakil al-mulimmah, page:271-272]

Statements from East or West On Social Media: No Room for Naivety in Scrutinising Them

Written by abumuaawiyah on September 20, 2025. Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: Avoiding the use of tricks. and everybody will get the reward according to his intention”. Narrated Umar Ibn al-Khattab, may Allah be pleased with him, that the prophet, peace and blessings of Allah be upon him, said: ‘’The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allah and His Messenger, then his emigration will be for Allah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, said: There is no place for trickery in Ibadaat [acts of worship] nor in Mu’aamalaat [i.e. mutual dealings]. Therefore, it is obligatory to approach matters through their appropriate paths [i.e. carrying out deeds without tricks or ulterior motives]. [2]

From time to time—since 1995—we have witnessed an old, worn-out trick resurface. A trick employed by those who wish to evade responsibility for their own wrongdoings. In the past, such behaviour took the form of crude cut-and-paste audios or the selective quoting of a scholar’s words, presented as if they were an ironclad defence. These individuals would claim, “Here is the clarification, here is the statement that addresses my case.” Yet, in truth, such claims were often nothing but smoke and mirrors.

Back then, the damage was limited. Their means of spreading ambiguities and generalities were few. The tools were weak: Paltalk, sluggish forums, and a painfully slow internet. What once took days, weeks, or even months to circulate—today spreads in mere moments. For now we live in the age of Twitter, Instagram, Facebook, and more, where a single click can confused thousands. So what do we find today? A man hears a general statement from a possessor of Shariah knowledge – whether written or recorded, and the speaker may only be offering an observation, a broad judgment, without addressing the intricate details of the incident in question; then comes a translator, who translates the words—sometimes aware of the context, sometimes not. Sometimes hoping only to spread benefit, other times unaware of the storm that lies beneath. And then—here enters the opportunist- a person whose condition is as clear as the midday sun and knows full well that the statement does not apply to his specific case, rather, he is indeed required to recant, correct, and take responsibility. But instead, he or his supporters cling desperately to the ambiguities of the statement. Or worse, they hide behind the tweet of another, sowing confusion in the minds of the naïve and the unsuspecting.

As for the translator, his position is one of three: Either he is simply unaware of who is twisting the statement, or he lacks the full details of the matter, or he knows, but is unable—or unwilling—to clarify due to matters beyond his control. As for the original owner of a statement, if he clarifies what he is referring to—its details, context, and those involved—then his words will not simply be accepted without reflection, regardless of his status or reputation. Rather, they will be considered carefully and thoughtfully. Of course, this should always be done with respect and dignified speech, especially when the one speaking is known to be a person of knowledge. If, however, someone were to transgress and continue upon that path, then while we would not respond in kind, we would address the matter with firmness and clarity by the Tawfiq of Allah, yet still in an uncompromising manner supported by tangible proofs. This is because – after many years of witnessing the harm caused by ambiguities, we must never allow them to take root, especially when what is required is a clear, public recantation of misconduct, or wrongdoing.

And as for the one who deliberately hides behind ambiguous words—refusing to clarify, or pretending that clarification is unnecessary—while knowing full well that such statements are open to misinterpretation and harmful outcomes, let us remind ourselves and them of a statement of Imam Ibn al-Qayyim, may Allah have mercy upon him:

“It is obligated on you to give detail and make a distinction, because unrestricted and general (statements)without clarification has indeed corrupted this existence (the world), and misguided the intellects and views in every era”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [2]

This is a matter that demands serious attention, for it is one of the greatest causes of confusion on social media today. Take note: we have not referenced the specific matter nor exposed its source in this article—for one clear reason. Those who wield these statements as a shield to evade accountability have not openly declared that such words apply to their situation. Instead, they play games. They retweet and repost as though in a childish game of hide and seek. But let it be known—and let there be no mistake—if they, whether now or in the future, attempt to weaponise such statements to address a specific incident in which they are required to answer for their behaviour, then we will not hesitate. We will bring forth their case, clarify the reality in detail, and demonstrate—clearly and unequivocally—how their situation differs entirely from the words they wish to exploit as a cloak of evasion.

And finally, as a principle that extends beyond this specific matter: this is not an era to be naïve. The statements of people on social media must never be taken at face value without scrutiny. The age of blind trust has long passed. Therefore, we must fortify ourselves, arm ourselves, and shield ourselves with the insights of the scholars whenever we encounter ambiguity. In this regard, let us remind ourselves—and each other—of the following insights.

Allah, The Exalted, says:
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. [3]

He, may Allah have mercy upon him, also said:

“If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [4]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, as follows:

“It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [5]

Imam Ibn Al-Qayyim said: The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings [i.e. terms & meanings that can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allah] to keep your heart firm upon His religion and not allow you to fall into this darkness. [6]

And Allah knows best

[1] An Excerpt from Al-Hulalul Ibriziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Sahih Al-Bukhari’ 4/353. Footnote 1

[2] An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: 1/216.

[3] As-Sawaa’iq Al-Mursalah 3/927

[4] As-Sawaa’iq Al-Mussalah 2/503

[5] As-Sawaa’iq Al-Mussalah 2/503

[6] An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah 3/927

Saudi and Pakistan

Written by abumuaawiyah on September 19, 2025. Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq'.

In The Name of Allah, The Most Merciful, The Bestower of Mercyu.

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah, The Exalted, and justice, then he will have a reward. If he commands something else, then it will be against him’”. [S‌ah‌ih Muslim 1841]

“The leader is a shield”. Imam An-Nawawi, may Allah have mercy upon him, said, he is like a shelter because he prevents the enemy from harming the Muslims, preventing the people from (harming) one another, protecting the Muslim nation and the people fearing his authority. “Behind whom they fight”, meaning, alongside him they fight against the unbelievers (i.e. those at war with his country), the rebels, the kharijites and all the perpetrators of corruption and oppression. [Sharh Sahih Muslim 12/193. Publisher, Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421AH (2000)]

Whenever Praise Turns Toxic: Flee The Mutual Rivalry and Banners of Spin Doctors

Written by abumuaawiyah on September 19, 2025. Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion.” [1]

Imam Muhamad Ibn Saaleh Al-Uthaymeen, may Allah have mercy upon him, said, “Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock, then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves for wealth or status will corrupt the religion. Because of this, it is obligated to a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allah to aid us to accomplish this”. [2]

The seeker of leadership – even through falsehood- is pleased with a statement that contains an exaltation of him, even if it is falsehood. He becomes angered by a statement that contains a rebuke against him, even if it is truth. The (true) believer is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah, The Most High, loves truth, truthfulness and justice, and He hates lies and oppression. [3]

It may not be unexpected to encounter the unfairness that often accompanies the quest for leadership in social settings, the race for wealth, or even the competition and rivalry among peers in a particular skill. Imam Ibn Qudamah, may Allah have mercy upon him, said: “Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair”. [4]

What cuts the heart most deeply is when one sees some of those men adorned with some knowledge of the Shariah, yet sinking into the dust of petty strife, lifting one name to the mountains and trample others beneath their feet, each raising and inflating the cause of his chosen beloved one whom they see as the vessel of people’s welfare, while branding rivals as obstacles to their climb toward renown. Praise be to Allah that many of them are not granted authority, because maybe their tongues would unsheathe like blades, and their rivalries would engulf the masses, dragging the unsuspecting into fire—into slander, division, and ruin.

All praise and thanks belong to Allah, Lord of the entire universe. From the lips of many teachers – in the East and the West- since the year of ninety-five, one message has echoed clear: That the great, senior scholars—Al-ʿAllāmah Rabeeʿ and his noble peers— stood at the forefront when storms of trial arose. They raised the banner for the oppressed, called the wrongdoer, cloaked in victim’s guise, to drop his pretense, to stand upon truth, and cease from deceit. Through every fitnah, this has been their way. Thus, we beseech Allah to assist us to concentrate on the good example they have established for everyone, protect us from blameworthy rivalry and guide us in following the way of the noble individuals mentioned by Imam Ibn Qudamah, may Allah have mercy upon him, who stated:

As for the afterlife, there are no restrictions because the one who loves knowledge and awareness of Allah, knowledge, and awareness of Allah’s angels, Allah’s Prophets, and Allah’s Mighty Dominion over the heavens and the earth, will not envy others after becoming acquainted with these affairs because they are not restricted by one another; rather, one particular individual (upright) scholar is known by thousands of (upright) scholars, and they rejoice because of the understanding he possesses. This is why there is no envy among (upright) scholars since their goal is to gain knowledge and awareness of Allah [Glorified be He and free from all imperfections], which is a vast affair. Their goal is to attain a high status in the Sight of Allah, and that which Allah has kept in the afterlife is unlimited because Allah’s loftiest blessing is the pleasure of meeting Him, which cannot be prevented or restricted, nor can some competitors in the affair make it restricted for others; instead harmony is enhanced as the competitors increase; but if wealth and status become the scholars’ goal, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of a single person, whereas knowledge settles in the heart of a scholar and the heart of the one taught by the scholar while remaining in the heart of the scholar. As a result, whoever contemplates the Greatness of Allah and His Mighty Dominion [i.e. pondering upon what Allah has created and upon the divine revelation], it will become the greatest delight for him than any other blessing, because he cannot be prevented or restricted from doing so. He will not be envious of anyone because even if others were aware of what he is aware of, it would not diminish his pleasure in the affair. You do not find people overcrowded to view the beauty of the sky because it is vast and unrestricted.

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. [5]

All praise and gratitude are due to Allah. The senior scholars – Al Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al Abbad, and Al Allamah Abdul Aziz Aala Shaikh are still with us; may Allah extend their lives in all that is beloved and pleasing to Him. Furthermore, may He also bestow long and prosperous lives upon their students, including Shaikh Salih Aala Ash-Shaikh and others. May Allah grant abundant mercy to all the scholars who have departed, both past and present Amin.

We ask Allah, the Most High, to shield us from mutual rivalry’s cunning tie. Step aside from its endless snare, for it even creeps in knowledge, while we are unaware. https://salafidawah.uk/2025/01/06/stay-out-of-it/

The goal is to leave this world free from Fitan! https://salafidawah.uk/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

We also ask Allah:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

O Allah! Rectify my religion for me: https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[1] Saheeh Sunan At-Tirmidhee 2376

[2] An Excerpt from at-Taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

[3]Majmu Al-Fatawa. 10/600

[4] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

[5] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

Allegiance

Written by abumuaawiyah on September 19, 2025. Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger, peace and blessings of Allah be upon him, because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the methodology of the pious predecessors. This is the one whom we place our hands on his hands- not out of blameworthy blind following, rather due to the fact that he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allah, The Mighty and Majestic:

[وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders and guides, whilst being in agreement with them- in what is correct and wrong- to the extent that they do not leave their methodology whether they are correct or wrong, these are the people who bring evil upon themselves and others. If they do not repent, they are most worthy of being blamed. Thus, the matter – and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this . We are with those who follow the straight path-we follow a singular path which Allah, The Mighty and Majestic, has commanded us to follow and which the messenger called us to. Those you follow the wrong path or are mistaken in many matters, or in some, we leave him [i.e. we leave his mistakes]. None is followed in everything except the Messenger of Allah, peace and blessings of Allah be upon him. As for the people, they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, callers to Islam, leaders or guides; instead, you should be with the people of the Salafi Methodology -those who follow the correct methodology and understanding.(1)

العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144) ]

Knowledge in the Masajid and the Shariah Institutions

Written by abumuaawiyah on September 18, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Rabee Bin Hadi Al-Madkhaleem, may Allah have mercy upon him, said:

The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person and he never rejects truth, whether it is stated by a Muslim or unbeliever. Musa, peace be upon him, was spoken to directly by Allah and the Torah was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge which he did not possess, (he said): [لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling. [Al-Kahf. 60] He went on foot – neither had a car nor a riding beast, nor a horse. He travelled on foot. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The questioner mentions that he is a fifteen-year-old young man and wants to seek Islamic knowledge, so what is your advice? What are the things that he must do and fulfil? He says: Bearing in mind that our city has few callers to Islam and students of knowledge.

Response: We advise him to seek knowledge in the schools -intermediate and secondary- opened by the government, or the institutes of knowledge. He strives to reach them (or enroll). And if they have gatherings of knowledge by the judges or others, he attends the gatherings of knowledge if it is available at night or during the day- combining this and this. He enrolls in regular schools and makes effort. He reads to the scholars in his township if they have gatherings of knowledge at night or during the day- attend the gatherings, benefit and strive hard to memorize the Noble Qur’an and memorize beneficial books, such as Kitab at-Tawhid, Kishf Ash-Shubuhat, Thalaathah Al-Usul and Qawaa’id Al-Arba’ah by Shaikh Al-Islam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, and also Al-Aqeedah Al-Waasitiyyah by Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him. These are good books that are important to memorise. And books like An-Nawawi’s forty hadeeth and its completion by Ibn Rajab’s Khamseen Hadeeth Min Jawaami Al-Kalim. He memorises these great and beneficial hadiths. In any case, the advice for this young man is that he strive to seek knowledge in regular schools, and from the Shaikhs if he has someone from the Shaikhs to read to in the gatherings of knowledge. [2]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, was asked: “How does a student of knowledge combine between the lessons of Sharia colleges with the lessons of scholars in mosques?”

Answer: I cannot answer this, because everyone knows himself, but I can say that if the regular university lessons clash with the lessons of the scholars, I think a person should be keen on the university lessons if he is to succeed because the period of study at the university is short. And as you now know that positions of leadership in Dawah, education, administration and headship are based on certificates. If a person does not have a certificate, no weight will be given to him regardless of the level of his knowledge. If a student of knowledge seeks knowledge at the university in order to obtain a certificate with which he can reach leadership positions, then this is a good intention and there is nothing in it that would be tantamount to seeking knowledge for other than the sake of Allah in his intention. This is why if two people are presented: one of them has a university degree and the second does not have a certificate, and the second is more knowledgeable than the first, the one who has a certificate is given priority in leadership positions. Therefore, I see that if the lessons in the Sharia colleges clash with the lessons in the Mosques, the student gives precedence to university studies; but if there is no clash, then studying in mosques is compatible with studying at university. The affair is clear that it is possible to combine this and this, given that studying in mosques has now become easy, because most of those who study in mosques have a recorder that records their lectures, the students’ questions and answers. Therefore, if a person takes some of these audio tapes and listens to them in his spare time, it is as if he has not missed anything. [3]

Certificates of Knowledge

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say that “Sincere intention in this present era of ours is difficult (to achieve) or it may be impossible (to achieve) because those who seek knowledge do so with the aim of receiving a certificate”.

The Imam replied to this statement saying that one’s intention is regarded to be corrupt if knowledge is sought in order to receive a certificate or a desire for an elevated worldly status by way of it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. And because of this, even if one were to find a scholar who is good in various affairs of knowledge but has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. So in accordance with a person’s (sincere) intention and choices the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him, “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it.” [Al-Bukhaari. 1473] [4]

Al-Allamah Taqiyuddin Al-Hilali, may Allah have mercy upon him, stated about the scholar – Al-Allamah Ahmad Bin Sulayman Ash-Shanqeetee, may Allah have mercy upon him:

He is the Allaamah, the Salafi, the Usoolee, the Mufassir, the skillful author, the poet and one proficient in various sciences of the religion. The likes of this man is rare in his era. He is needed by the teachers of Al-Azhar, the Islamic University of Madeenah and every Arab University. I do not say that he is (only) needed by students, but he is needed by the teachers. One of the adversities that has afflicted the Arabs in this era is the sweeping ignorance and (blameworthy) blind following in their midst, and their adherence to a crooked path, because indeed they do not give consideration to knowledge, but rather they give consideration to superficial certificates that are obtained by many people. They attain the highest ranks in universities, whilst being deaf, dumb, and blind [i.e. they don’t listen to truth, speak truth and contemplate (or see) truth]. I swear by Allaah – besides Whom none has the right to be worshipped- that if the university professors in Europe were to gain access to this man, they would have indeed benefitted from his knowledge and make every conceivable sacrifice to be at his service; but as we say one of the misguided traits of the Arabs (at present) is that indeed [يتركون العين ويطلبون الأثر – they abandon something good that is witnessed or seen, then seek for it after its disappearance]. And due to their dependence on certificates, they are as the poet said: [ولو لبس الحمار ثياب خزّ *** لقال الناس يا لك من حمار – If a donkey wore fine clothes, the people will say, “Oh what a donkey (i.e. praising a donkey just because it is wearing fine clothes does not change its reality!)]. Likewise, when an ignoramus obtains a certificate from a university, the people say, “Oh! What a scholar!” And if he does not have a certificate, they say, “Oh! What an ignoramus”. [5]

Al-Allamah Rabee’s, may Allah have mercy upon him, advice regarding the path to knowledge

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, was asked: Which books do you advise the student of knowledge to read-those that give special attention in making clear the Salafi Methodology for him?

Response: Firstly, I advise myself and my brothers (to concentrate on memorising and studying) the Book of Allah, The Mighty and Majestic, for in it is guidance and light. It is the main foundation of Islam and the Sunnah is its explanation and clarification. Thereafter, study the guidance of Allah’s Messenger, peace and blessings of Allah be upon him, from the Saheehayn [Al-Bukhaari and Muslim], the four Sunan [Abu Dawud, Ibn Majah, at-Tirmidhi and An-Nasa’i], the Masaaneed [Musnad Ahmad and others], the Jawami (see footnote a) and other than them.

I advise the students of knowledge to study these three Books of the Sunnah that have been (transmitted) with authenticity from Allah’s Messenger, peace and blessings of Allah be upon him, and that they study some sections in these Ummahaat [i.e. in Bukhaari, Muslim, Nasaa’ee, Abu Dawood, Tirmidhee, Ibn Maajah] and firmly concentrate on them in particular. This is because they are connected to the fundamental principles of the religion, such as kitab Al-Ilm [the Book of Knowledge] in Saheeh Al-Bukhaari and kitab Al-Iman because Imam Al-Bukhaari narrated – in this kitab Al-Iman- ahaadith to clarify the methodology of Ahlus Sunnah Wal Jama’ah in the subject matter of Iman, and in their chapter headings he rebutted the Murji’a- those who oppose this fundamental. He firmly placed in this great book [i.e. Saheeh Al-Bukhari] the Book of Itisam [.e. the book of holding onto the way of the Prophet], the Akhbar Al-Aahad and kitaab At-Tawheed. This is because these are connected to the fundamentals of the religion and they are very important. It is obligatory to have an understanding of them after acquiring understanding of the Book of Allah [The Most High].

Likewise, concentrate on kitab As-Sunnah in Sunan Abee Dawud because it is a very important fundamental and it agrees with Saheeh Al-Bukhari in these affairs that we have mentioned. In it is a notification about bidah-the bidah of the Jahmiyyah, the khawarij and other than them. It distinguished the Aqeedah of Ahlus Sunnah and its Madhab from the deviated Madhabs. So the fundamentals in this subject matter are to be studied.

Likewise, kitab Al-Ittiba by Ibn Maajah [i.e. adherence to the Messenger’s path] and khalq Af’aal Al-Ibaad by Al-Bukhari because through them a person becomes acquainted with great fundamentals from the fundamental principles of Ahlus Sunnah Wal Jamaa’ah regarding matters related to the Qur’an, (sound) creed, the Jahmiyyah and other than them amongst the people of bidah and misguidance. Likewise, the first section of Sharh As-Sunnah of Al-Baghawi because it concentrates on this subject matter. As-Sunnah by Al-khallaal, Sharh Usool Al-ittiqaad Ahlis Sunnah of Laalikaa’ee, Al-Hujja of Asfahaanee, Al-Ibaanah of Ibn Battah and what is similar to that.

Then the books of Shaikh Al-Islam Ibn Taymiyyah and Ibn Al-Qayyim because in them there is an unequivocal and sufficient clarification of the fundamental principles of the religion and its subsidiary affairs, and all praise is due to Allah. In these affairs of knowledge there is life [for the hearts]. Learn the Qur’an, the (sound) creed, the (sound) methodology, the (sound) fundamentals and the (sound) subsidiary issues (of the religion) in a manner as if you were acquiring them from the mouth of Allah’s Messenger, and likewise all the books we have mentioned in a manner as if you were acquiring them (directly) from the mouth of the Messenger, the Sahabah and those who followed their path. Ibn Taymiyyah did not become outstanding, vast in knowledge and well established in clarifying the truth except after learning these books. So we should study these books and these chapters from them, and may Allah bless you.

Then we study all the Sunan. We look into the books of Fiqh, the books of Tafsir, the books of Hadeeth-all of them are beneficial; but (one gives) specific concentration to these affairs [i.e. the creed and methodology], especially in these times because many deviations are (seen from) the people of innovated thought and politics- the Soofiyyah, the Rawaafid and other than them. These innovations, deviations and trials cannot be confronted except through knowledge that is acquired properly from the book of Allah, the Sunnah of Messenger of Allah and the understanding of the Salaf. I ask Allah to grant us and you understanding of His Religion and “Whoever Allah wishes good for, He gives him understanding of the religion.’ [6]

The key point is to put into action the knowledge you have acquired, whether from the Masajid or Shariah Institutions, even if your understanding is limited.

Read:

Had we willed, we would have surely elevated him therewith, but he clung to the earth

I have met the Mashayikh

[1] Marhaban Yaa Talib Al-Ilm. 245-248

[2]

[3] Majmu Fatawaa 26/161-162

[4] Sharh Hilya Taalib Al-Ilm..page:22

[5] An Except from Sabeel Ar-Rashaad Fee Hadyi Khayr Al-I’baad. 3/18-19

[6] An Excerpt from ‘Fataawaa Al-Mar’atil Muslimah Page: 71-72

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation…

Written by abumuaawiyah on September 17, 2025. Posted in Basics, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation, Exaggeration, Envy and Accusing Others of Fame-Seeking to Conceal Your Reality

Allah, The Most High, said that Prophet Ibraheem, peace be upon him, said:

وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ

And grant me an honourable mention in later generations.

Imam As-Sadi, may Allah have mercy upon him, said, “Meaning, grant me an honourable mention until the end of time”. Allah answered his supplication, granted him knowledge and wisdom that made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. [1]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting Allah’s command and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed, the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; (loves that) Allah’s Word should be uppermost and that all matters of the religion should be established sincerely for the sake of Allah, and (that) the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So, he loves to be (an upright) leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. If this servant who calls to Allah loves that he is considered dignified, revered, beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this does not harm him; rather he is praised for it. This is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means through which (people) are aided to (obey Allah, single out Allah in worship and follow the Messenger). Due to this, (when) Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious. 25:74

So, they ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion co-operates with (others) upon obedience and this is to call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah, The Most High, said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]

Therefore, in their supplication -(i.e. Surah Al-Furqan Ayah 74)- to Allah that He makes them leaders of the righteous people, is for Allah to guide them, grant them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals- exaltedness in the earth, enslavement of the hearts to them, attachment to them and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption- which none can enumerate except Allah- such as rebellion, envy, transgression, enmity, oppression, strife, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. (2)

[1] An Excerpt From Tafseer As-Sadi

[2] An Excerpt from “Ar-Ruh” pages 487-489

Our tribe and clans elders used to say: “A serious forehead wound is easily noticeable”

Written by abumuaawiyah on September 16, 2025. Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Those who deceive the public and fabricate falsehoods against innocent individuals on social media, all in the guise of promoting virtue and denouncing vice, while deceitfully concealing their true intentions from the naive or unsuspecting observers, now exert significant effort into refining their public personas once their deceit has been unequivocally exposed. When individuals inquire, “Why do you refrain from naming them?” We respond, “It is absolutely unnecessary to mention their names when thousands of people are already cognizant of the strategies they employ and the appropriate measures to take against them until they demonstrate genuine contrition. The elders of our clans and tribes would remark about someone whose actions are glaringly obvious, “A serious forehead wound is easily noticeable”, thus, the affair of such deceivers and their desperate attempts to polish their image and hide their deception is as evident as a serious forehead injury. The matter becomes even more apparent when they continue their exaggerations, fabrications, concealments, misrepresentations, distortions, flattering personalities and their selective editing of statements on social media.

How Do We Treat Them Regardless Who They Are and Their Credentials? Aisha, may Allah be pleased with her, narrated: “There was no behaviour more hateful to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [1]

What should we look for when examining their statements against others

Lying is either the fabrication of a story that has no basis, or the addition to or omission from a story in a way that alters its meaning, or distortion through a changing an expression. What is a fabrication is called “al-if’tirāʾu – calumny” and “al-ikhtilāqu – concoction”. What is an addition or omission is called “mainun – an untruth accompanied by deception to achieve an ulterior motive”. Whoever conveys a lie about someone else may do so either in that person’s presence or in their absence. The gravest form of lying is the fabricated story in the presence of the one it concerns, and this is what is called slander (buhtān). [2]

Allah, The Most High, said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. [3]

Beware of kadhib (lies), as it corrupts one’s ability to teach people as well as one ability to illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Bukhaari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs. [4]

The fact that a statement regarding something is lies and falsehood is sometimes known based on the statement in and of itself, its contradictions, perplexity and the manifestation of those clear indications which shows that it is lies. Lies may manifest due to what it is in reality, what is apparent and what is being concealed. It is sometimes known due to the situation of the utterer of the lie, for indeed the one who is known for lying, wickedness and deception, his statements do not show anything else except a state of conformity with his deeds. He does not utter a statement or perform an action similar to that of a pious and truthful person – the one innocent of every evil, deception, lie and wicked behaviour; rather the heart, intention, statements and deeds of the truthful one have the same image; and the heart, statements, deeds and intentions of the liar have the same image. [5]

Read: https://salafidawah.uk/2025/03/04/two-compelling-admonitions-outcomes-of-truthfulness-and-lying-by-al-allamah-rabee/

[1] al-Tirmidhī 1973]

[2] al-dharīʿa ilā makārim al-sharīʿa page 196 by al-Iṣfahānī, may Allah have mercy upon him.

[3] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[4] An Excerpt from “Al-Fawaa’id”. pages 202-203

[5] An Excerpt from As-Sawaa’iq Al-Mursalah 2/469-470

Reflect when one new to Islam suddenly becomes a speaker and starts making strange statements

Written by abumuaawiyah on September 15, 2025. Posted in Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

Imam Ibn Kathir, may Allah have mercy upon him, said:

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

“And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawhid (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawhid, Iman, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah [Glorified be He] loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180

An elder told us to enjoin good, while also battling these enormous challenges

Written by abumuaawiyah on September 15, 2025. Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Blameworthy Traits of The Soul

Imam Al-Aajurree, may Allāh have mercy upon him, said: If someone said, “Clarify the ugly traits of the soul for me”.

It is said to him:

They are traits that may have already settled in the soul, and it does not love to be separated from them- numerous traits, and if a person examines his soul he might find them as well. Indeed, it is a soul that follows (evil or excess) desires and is engaged in the (evil or excess) pleasures of the worldly life. It has prolonged hope for that which is short-lived and does not show little concern for a lifespan that will inevitably come to an end. It has a fervent desire to love this worldly life, and when it loves it (through sin or excess), the heart becomes hard and turns away from an abode whose bliss will never come to an end (i.e. Paradise).

It loves traits that it knows will harm it tomorrow, laughs and rejoices, enjoys itself with that which its Lord has forbidden, and grieves morning and evening for that which was not decreed for it of those things it hopes for from the worldly life. It is a soul facilitated with ease to seek after the (good) things of the worldly life, finds enjoyment in falling short in good deeds which its Lord calls to (or commands), desires to spend wealth in obedience to Allah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.

Allāh promises it forgiveness and bounty, but it neither has certainty about it nor is pleased with it. It has firm hope in the promises of the people but is reluctant when the threat of its Lord reaches it. It pleases the people at the expense of Allāh’s anger and hesitates to please its Lord. Allāh calls it to have patience during calamities – a means of consolation and solace, but it does not accept.

It pretends in the presence of the people that it fulfills obligations, but fulfills little of that which Allāh obligates on it. It abandons disobedience after being able to do so out of being shy of the people but has little shyness whilst Allāh [The Most Great] watches it.

It gives little thanks for the innumerable blessings of Allāh, utilises the blessings of Allāh [The Most Generous] – day and night – as an aid to disobey Him. It finds it easy to sit with idle people but finds it difficult to sit with scholars. It obeys (or follows) a deceiver but disobeys the most sincere advisers. It hastens to evil desires but delays repentance today and tomorrow.

Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allāh [The Mighty and Majestic]- in private and public, having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan. And Allāh is the Bestower of this affair.

An Excerpt from Adab An-Nufūs. page 4