Verily, Allah has legislated for us—O worshippers of Allah—acts of worship that purify us, cleanse our souls, bring tranquility and peace to our hearts, and through which our Mawla (Patron, Supporter, and Protector) grants us honor in this worldly life and reward in the Hereafter, if we perform them well—with sincerity and in accordance with the Sunnah.
Indeed, our Lord has clarified this for us in His Book, on the tongue of His Prophet, and through the actions of His Messenger ﷺ, in such a way that leaves no excuse for anyone to neglect it.
For indeed, Muhammad ﷺ, the leader of mankind, has left us upon a clear and bright path; whoever follows it will not be led astray., the one who is destroyed is destroyed because he is deserving of it, and the one who is misguided is misguided due to abandoning guidance and surrendering his affair to the devils—who mislead and deceive him—until he reaches a state where there is neither success nor salvation.
So protect yourselves by striving and holding firmly to the worship of Allah—with sincerity and adherence to the Sunnah—performing your acts of worship in the best manner.
Explanation of The Religion is Built upon Five by Shaykh Salih Al-Luhaydan – رحمه الله –
And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Surah Al-Baqarah 247]
Imam As-Sadi, may Allah have mercy upon him, said: He [i.e. Talut] was given deep insight and physical strength by way of which he was qualified for his position as king, because if he has deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner; but if he lacked one of the two, he would not be able to do his job properly. If he was physically strong but lacked deep insight, then a king would be unsuccessful in running the affairs of the kingdom, because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [1]
Ibn Abbas, may Allah be pleased with him and his father, said, “The Kings who ruled the eastern and western regions of the earth were two believers and two disbelievers: the two believers were Prophet Sulayman and Dhul Qarnayn, and the two disbelievers were Namrood and Bukhtanasar”. [2]
Hudhayfah reported that the Prophet, peace and blessings of Allah be upon him, said: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allaah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allaah wills it to last. Then Allaah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allaah wills it to remain. Then Allaah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allaah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilaafah upon the Prophetic methodology”. Then he (the Prophet) was silent.
Affirmation through the divinely revealed text that Mu’aawiyyah was the first king in Islaam, and that from his time, hereditary kingship was the mode of rule, and that Allaah gives the rule to whomever He pleases. And that after the Prophetic khilaafah a biting type of kingship appeared, one in which Islaam was not applied completely in all areas. It was in this midst that the innovations of the Qadariyyah and the Murji’ah also appeared. Shaykh ul-Islaam Ibn Taymiyyah explains (Majmoo’ 10/354)
The Prophet (sallallaahu alayhi wasallam) said: “The khilaafah after me is thirty years, then there will be biting kingship” and for this reason Mu’aawiyah said, “I am the first of the kings”, from the risaalah of Abi Zayd al-Qayrawaanee (1/96). What is the meaning of this hadeeth?
This hadeeth has been related by Imaam Ahmad in al-Musnad, al-Haakim in al-Mustadrak, Abu Ya’laa in al-Musnad, Ibn Hibbaan in his Saheeh and at-Tirmidhee in as-Sunan. And the meaning of the hadeeth has been explained by al-Haafidh (Ibn Hajar) in al-Fath, he said: “He meant by the khilaafah, the khilaafah of prophethood (i.e. the thirty years), and as for Mu’aawiyah and whoever came after him, then they were upon the way of the kings (i.e. kingship) even if they are named “khalifahs”. [3]
In conclusion, concerning the individual who ascribes to Islam and asserts, “No kings in America”, we are not claiming that he entirely dismisses the concept of kingship unless we encounter a statement from him that suggests such a perspective. Instead, the purpose of this article is to inform our children that kingship is not prohibited, and what should be prioritised is a stable governance rooted in the infallible justice of the Qur’an and Sunnah, as interpreted and implemented by the companions, fair treatment of all individuals and dealing with such leader according to the Sunnah of the Messenger, peace and blessings of Allah be upon him. Read:
“The remembrance of Allah, the Exalted, brings relief after hardship, ease after difficulty, and joy after sorrow and worry.
It is key in relieving distress, facilitating matters, and attaining comfort and happiness in both this world and the Hereafter.
There has never been a distress that was removed, nor a hardship that was alleviated, with anything better than the remembrance of Allah — Glorified and Exalted be He.
‘There is no god but Allah, the Almighty, the Forbearing. There is no god but Allah, Lord of the Great Throne. There is no god but Allah, Lord of the heavens, Lord of the earth, and Lord of the Noble Throne.’
And he ﷺ said:
‘The supplication of Dhun-Nun [Prophet Jonah] when he called out while in the belly of the whale:
In The Name of Allah, The Most Merciful, The Bestower of Mercy
Suhail Ibn Abi Salih narrated from his father, who narrated from Abu Hurairah, may Allah be pleased with him, that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily Allah loves three things for you and He hates three things for you. He loves that you worship Him alone and that you do not join anyone else in your worship of him and that you do not worship other than him; He loves that you hold tight altogether to the rope of Allah and that you do not be divided; and that you advice the one placed in charge over your affairs. And Allah hates for you Qeel Wa Qaal [i.e. he said and she said – spreading rumours]; He hates for you the wasting of wealth and He hates for you excessive questioning [i.e. questioning devoid of benefit]. [Sahih Muslim 1715]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Musa Al-Ash’aree, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings of Allah be upon him, said to me, “O Abdullah Bin Qais! Shall I tell you a word which is one of the treasures of Paradise? It is
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
“There is neither might nor power (to alternate from one state to another nor move from one thing to another) except by Allaah’s Will” . [Al-Bukhari 6384 & Muslim 2704]
“One of the treasures of paradise“. Meaning, its reward is great and that is paradise; and Paradise is the greatest thing sought after. This shows the virtue of the statement Laa “Hawla Walaa Quwwata illaa Billah”. why does it carry this reward? This is because it necessitates surrendering all of one’s affairs to Allah, manifesting one’s inability and poverty in the presence of Allah, and that indeed Allah is The One Perfect in Strength and The One Fully Able to do all things. It is a great statement, easy to utter and repeat on the tongue. [1]
Sulayman Bin Yasaar, may Allah have mercy upon him, reported that a people were on a journey, then they said before departing:
“Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return”. A man among them, who possessed a strong she-camel, said, “As for me, I shall indeed arrive at night using this sturdy she-camel.”However, the camel threw him off, resulting in a broken neck. [2]
In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!” [Az-Zukhruf. 13-14]
Mentioned are the three pillars of gratitude and they are:
To acknowledge Allah’s blessings, proclaim Allah’s blessings, praise Allah for them, submit to Allah and utilise them to carry out acts of worship for the sake of Allah (alone). This is because the intent behind the statement of Allah:
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ
“And verily, to Our Lord we indeed are to return” is an acknowledgement of recompense and being prepared for it.
The objective behind these favours is that they are an aid through which a person fulfils that which Allah has commanded him.
“And then may remember the favour of your Lord when you mount thereon”.
This is a specific mention of the (favour) at the time in (which the person enjoys those favours) because blessings intoxicates many amongst the creation, makes them heedless, evil and ungrateful. Thus, this state in which Allah commanded (a person to remember Him for His Favours) is a remedy for this destructive ailment. When the servant of Allah recalls that he is completely surrounded by Allah’s blessings and that nothing is from himself, but rather blessings are (from Allah), -lits means are facilitated and its obtainment made easy (by Allah), he submits to Allah, humbles himself, thanks and praises Allah, and through this he is given continuous blessings. [3]
[1] An Excerpt from Tasheel Al il’haami Bi-Fiqh Al-Ahadith Min Bulugh Al-Maram 6/335 by Al-Allamah Salih al-Fawzan, may Allaah preserve him.
Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide. Az-Zumar 39:23
The Quran softens the heart because it is the speech of the Lord of all that exists. So, if you train yourself — and your tongue — to recite the Quran with contemplation and presence of heart, your heart will indeed become soft.
Has not the time come for the hearts of those who believe (in the Oneness of Allah) to be affected by Allah’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). Al-Hadid 57:16
In the following verse, Allah (Glorified and Exalted be He) says:
Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, if you but understand. Al-Hadid 57:17
The dead heart is revived through the remembrance of Allah. Do not despair. Treat your heart with the remembrance of Allah, and — by Allah’s permission — it will come back to life.
The Name of Allah, The Most Merciful, The Bestower of Mercy.
No double standards or favoritism when asking others to hold their tongue! Everyone, no matter their religious or social status, should be addressed when needed
And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]
Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]
Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked’”. [1]
Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.” [2]
Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]
Abdullah Ibn Tawus, may Allah have mercy upon him, said: Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]
Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]
It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]
It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]
Ziyad Ibn Yunus, may Allah have mercy upon him, said: “By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]
Al-Hasan Bin Salih, may Allah have mercy upon him, said: “I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]
Yunus Ibn Ubayd, may Allah have mercy upon him, said: “Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [10]
Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [11]
Riba of The Tongue
https://salafidawahmanchester.com/2023/08/27/riba-usury-of-the-tongue/
Not even a non-Muslim is to be accused falsely. Read:
https://salafidawahmanchester.com/2022/05/08/the-freed-slave-girl-the-precious-stones-and-the-kite/
Even the honour of animals is safeguarded
https://salafidawahmanchester.com/2025/03/27/qaswa-received-deserved-praise/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Avoid extending the debate with them about whether they are committing genocide, as that is as obvious as the midday sun. Instead, just inquire if it would be acceptable to take a life without any justification. This will help you grasp the moral decay of those who back Netanyahu’s regime. Allah said:
If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Ma’idah. 32]
Imam As-Sadi, may Allah have mercy upon him, said:
If a person is bold enough to kill someone who does not deserve to be killed, this implies that he does make a distinction between the one he killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allah, this is as if he has saved the lives of all humankind because the fear of Allah he possesses stops him killing one who does not deserve to be killed. [1]
Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [2]
Imam An-Nawawi, may Allah have mercy upon him, said:
This hadith shows the severity of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that the first thing a person will be questioned about is the prayer because this hadith is about a matter between Allah and the person, whereas the first hadith (i.e. judgement in matters related to bloodshed) is an affair between the people. [3]
The Messenger, peace and blessings of Allah be upon him, said: The termination of the world means less to Allah than the killing of a Muslim (i.e. without right). [4]
Amr Ibn Al-Hamiq, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever.[5]
Abdullah Bin Amr, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: Whoever killed a Mu’ahid (a non-Muslim granted the pledge of protection by the Muslim ruler) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling). [6]
Uqbah Ibn Aamir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him] said: Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise. [7]
The people said to Jundub, may Allah be pleased with him, “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [8]
A man wrote to Ibn Umar, may Allah be pleased with him and his father, and asked him to write down all knowledge for him; he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [9]
The situation is clear, no matter what anyone says, including Zionists and their scholars. We judge based on what we observe daily. Just saying you are humane and fair is not enough; it must be backed by actions, not just endless discussions. Allah said:
And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]
[وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا – And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.
He emphasises what he says [وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ – and he calls Allah to witness as to that which is in his heart]: Meaning, he states that Allaah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he being truthful, because this the case regarding the believers- those who are not hypocrites. And due to this Allaah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents]: Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.
[وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief]- Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetations, fruits and livestock decrease and become little due to evil deeds.
[وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – and Allah likes not mischief]: Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).
This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty, [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ -he is led by arrogance to (more) crime]. Thus, he combines between disobedience to Allah and being arrogant towards the sincere advisers. [10]
No heroes in Hamas-Israel conflict, only victims: Former Saudi intelligence chief:
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Hakim, may Allah have mercy upon him, said:
Imam Ahmad ibn Hanbal, may Allah have mercy upon him, excelled in interpreting this report that Ahlul Hadith ‘the adherents to the hadith in belief, acts of worship and sound methodology’ are the Ta’ifah Al-Mansurah ‘The Victorious Group’ from whom being forsaken (by Allah) is removed until the Day of Judgment. Who could be more deserving of this interpretation (being applied to them) than a people who follow the path of the righteous, adhere to the footsteps of the Salaf ‘first three generations of Pious’ predecessors, subdue Ahlul Bidah ‘the followers or proponents of innovated beliefs, acts of worship or methodologies in the religion’ and opponents of the Sunan of Allah’s Messenger, peace and blessings be upon him and his family.
Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He was is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful. [Al-Tawbah 128]
Allah, the Exalted, bestowed His grace upon His believing servants by sending them the unlettered Prophet who is from among themselves. They are familiar with his circumstances and are able to learn from him, willingly submitting to his guidance. He, peace and blessings of Allah be upon him, is very sincere in advising them and strives for their welfare.
“It grieves him that you should receive any injury or difficulty“, meaning, it is difficult for him to see the matters that trouble you and cause you hardship.
“He is anxious over you (to be rightly guided“, meaning, he loves good for you and exerts his utmost effort to deliver it to you. He is eager for you to be guided to Iman and hates evil for you, and strives diligently to steer you away from it.
“for the believers (he is) full of pity, kind, and merciful“, meaning, very kind and merciful to them, even more than their own parents. Due to this, his rights take precedence over all other rights of creation, and it is obligated to the Ummah to believe in him, honour him, support him, and show him respect.
But if they turn away, say (O Muhammad): “Allah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.
