In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Rabee Bin Haadi Al-Madkhalee, may Allah have mercy upon him, said:
By Allah! Islam and the Muslims are not ruined except by these categories of (people) amongst the people of bidah and misguidance- the khawarij and those similar to them, and those who are worse, such as the rawaafid. The rawaafid are worse than the khawarij, and Ikhwaan al-Muslimoon (i.e. the sect -the Muslim brotherhood in Egypt and elsewhere) ally with them and they say: “They (rawaafid) are our brothers; the differing between us and them is like the differing between (Imaam) Maalik and (Imaam) Shaafi’ee” meaning: “The differing between us (i.e. Ikhwaan Muslimoon) and them (i.e. rawaafid shiites) is based on ijtihad, and if Imaam (Maalik) and (Imaam) Shafee’ee differ in (some) affairs, they are all rewarded; and if we (ikhwaan al-muslimoon) differ with the rawaafid shiites, then us and them are rewarded”.
O deceivers! The rawaafid (shiites) revile the Sahaabah and declare them disbelievers; they revile the wives of the Messenger, peace and blessings of Allah be upon him; they say that the Qur’an is distorted; they have shir’kiyyaat (beliefs and acts of major polytheism) and they deify the leaders of the Prophet’s family. So does all of this not harm them (i.e. harm their claim to Islam)? Is this not irjaa?! (i.e. O Ikhwaanis! Is this alliance of yours with the rawaafid and that the differing between you and them is like the differing between Imaams Maalik and Shaafi’ee not Ir’jaa?!) [Adh-Dhari’ah 1/162]
Al-Allamah Salih Al-Fawzaan, may Allah preserve him, stated:
The wars that take place between the Muslims and the splitting are only brought about by the people of desires, such as the Khawaarij, the Mutazilah and other than them! The people of desires are the ones who cause the fitnah—the Mutazilah, the khawaarij, the Rawaafid (Shiites) and other than them. Fitnah does not occur except from them and as a result of them. Who murdered Uthmaan (radiyallaahu-anhu)? Who murdered Ali (radiyallaahu-anahu)? Who were the ones that ignited the fitnah between the Muslims thereafter? It was no one else other than those people of desires. Who misled Al-Mamoon and those rulers who came after him to put Ahlus Sunnah to trial, until their Imaam Ahmad Bin Hanbal (rahimahullaah) was beaten and imprisoned? It was no one else other than the people of desires. Who brought about the imprisonment of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) until he died in prison? It was no one else other than those people of desires! It is upon us to be cautious of these people because the end result of their fitnah leads to the splitting of the unity of the Muslims, rebellion against the Muslim rulers and splitting the Jamaa-ah of the Muslims, so that they become divergent groups and parties, which is the opposite of being one united Ummah. Paraphrased… listen to audio on this link: https://salafidawahmanchester.com/2016/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/
Also read on this link at by Shaikh Abu Iyaad, may Allah preserve him
http://www.ikhwanis.com/index.cfm
The Sab’iyyah, Raafidah and Khaarijiyyah: Historical and Contemporary Interplay Between Rafd and Khaarijiyyah: http://www.ikhwanis.com/articles/fqfejnx-the-sabiyyah-raafidah-and-khaarijiyyah.cfm
Shaikh Shamsuddeen Al-Afghaanee, may Allah have mercy upon him, said:
Ahlul Bidah are the ones who kindle trials and disorder. They are a chaotic people and are deprived of safety and security. They are a people of trials and disturbance as opposed to Ahlul Hadeeth Was-Sunan (i.e. those who steadfastly follow the ahaadeeth of the Prophet and his Sunnah). Have they (i.e. the people of Sunnah) committed what the people of bidah and trials have committed?! The people of bidah trespass- alongside enmity and innovation- whilst Ahlus Sunnah respond and defend (the religion).
They follow but presumption and what their souls desire. [1]
The Messenger, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” [2]
In an article published at Jerusalem Post on January 18, 2024, and updated the following day, the writer named a particular individual, noting that this person “also faces attacks from anti-Islamist [refer to footnote a] actors who reject Salafi ideologies and based their disdain on his roles in several al-Qaeda offshoots”. [end of quote]
First, it is necessary to examine the definition of the term “ideology”. Whoever researches will find that deology, is a form of social or political philosophy in which practical elements are as prominent as theoretical ones- a system of “ideas” that aspires both to explain the world and to change it; or a set of “opinions” or “beliefs” of a group or an individual. It can also refer to a set of “political beliefs” or a set of ideas that characterise a particular culture. Capitalism, communism, socialism, and Marxism are ideologies.
Secondly, every person with some knowledge of the infallible divine revelation- the Qur’an and Sunnah, as understood and implemented by the Sahabah – knows that the ideas of philosophy, theory, opinions, capitalism, communism, socialism, and Marxism originate from the inherently flawed nature of human thought. Thus, they are inherently debatable, with their inconsistencies and shortcomings clearly visible to everyone acquainted with them.
Thirdly, as for “belief”, it may be either fabricated or innovated by individuals who stray from the teachings of the Prophets, or they may be rooted in the pure, infallible final revelation – the Qur’an and the Sunnah. Thus, when the word “belief” is mentioned without clarifying its foundation, it becomes ambiguous. This is why we scrutinise the language and terminology used by ideologues, demagogues, journalists, or provocateurs when they seek to impose their flawed interpretations or judgments on Salafiyyah. Salafiyyah can never be categorised as an ideology or a set of ideas, as these can be contested, debated, or labeled as right or wrong. Instead, Salafiyyah represents the path of infallible revelation—the Qur’an and Sunnah as understood and practiced by the companions of the Prophet, peace and blessings be upon him. Those who assert that ideology encompasses belief and then assess Salafiyyah by the same criteria as other beliefs either lack understanding of Salafiyyah or deliberately use ambiguous language to sow confusion. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
“The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings, especially if they come in contact with a confused mind, so 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. [3]
One of the core principles in Islam is the understanding that words or terms fall into two categories: those found in the Qur’an and Sunnah, which every believer is required to affirm, and those that are negated by Allah and His Messenger. The terms affirmed by Allah represent the truth, while those He has negated are also rejected as false, since Allah speaks only the truth and guides us along the right path. The terminology of Shariah is sacred, and it is essential for one to seek the accurate meanings intended by the Messenger to affirm what he affirmed and reject what he negated. It is our duty to believe in and testify to everything he has conveyed and to follow his commands. Regarding terms that do not appear in the Qur’an or Sunnah, and where the early scholars have not reached a consensus on their affirmation or negation, individuals are not obligated to side with those who affirm or deny them until their intended meanings are clarified. If the intended meaning aligns with the revelations and commands of the Messenger, it is accepted; if it contradicts his teachings, it is dismissed. [4]
Salafi ideology, or rather the notion of multiple Salafi ideologies, does not exist. What truly exists is Salafiyyah, a path rooted in the infallible teachings of the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions. Any deviation from this path—whether in creed/belief, worship, or methodology—cannot be considered part of Salafiyyah, regardless of the claims made by various groups, individuals, or the author of the article in question. While innovations in religion are linked to ideologies, opinions and ideas of men, Salafiyyah is anchored in divine revelation as understood by the Prophet’s companions. Therefore, it is important that the author seeks knowledge before making statements. The sincere seeker of truth must refer to the following links:
The Salafi Call and Methodology- By Shaikh Abu Iyaad, may Allah preserve him.
http://www.salafis.com/index.cfm
What is Salafism? Read about the most important aspects of Salafiyyah- By Shaikh Abu Khadeejah, may Allah preserve him.
https://abukhadeejah.com/what-is-salafism-and-salafiyyah/
If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31
Allah’s statement contains a clear indication that sins are of different types: major and minor. Whoever avoids the major sins, Allah will pardon and forgive their minor sins. This is a promise from Allah, Subhanahu wa Ta’ala.
وَنُدۡخِلۡكُم مُّدۡخَلًا كَرِيمًا
and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31
This too is a promise from Allah. Within this verse lies a refutation of the methodology of the Khawarij and the Mu’tazilah, who claim that the perpetrator of a major sin exits the fold of Islam. In contrast, the methodology of Ahlus-Sunnah is the truth—balanced, far removed from extremism, negligence, exaggeration (ghuloo) and transgression in the religion.
Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. An-Najm 53:32
This verse is one of the evidences that sins are categorised as major and minor.
كَبَٰٓئِرَ ٱلۡإِثۡمِ
Major sins; refers to the various acts of disobedience which reach the level of a major sin.
Al-Fawahish is the plural of Faahishah and refers to sins that are especially abhorrent and repulsive.
His statement – the Most High – إِلَّا ٱللَّمَمَۚ (except the small faults) refers to minor sins, which are expiated through various means, including:
• Abstaining from major sins, as mentioned in the verse.
• Performing the five daily prayers.
• Enduring calamities that befall a person—such as illness, disease, grief, and the loss of loved ones.
• Even something as small as a Muslim being pricked by a thorn, as is reported in the Hadith.¹
All of these affairs expiate minor sins, this is from the favours of Allah.
Additionally, He the Most High, said in another verse in Surah ash-Shoora,
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Shaikh, may Allah preserve him, stated about Sayyid Qutb:
Indeed, the Fitnah of this man and those with him is the Fitnah of this era. It is the severest fitnah in this era because it (falsely) wears the garb of the Salafi Methodology (i.e. falsely attributes itself to Salafiyyah).
Adh-Dhari’ah ilaa Bayaan Maqasid Kitab Ash-Shariah 1/112
Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]
[أَفَمَن زُيِّنَ لَهُ سُوءُ – Is he, then, to whom the evil of his deeds made fair-seeming] -Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes; [فَرَآهُ حَسَنًا- so that he considers it as good] -Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh; [ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ – Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]
Ibn Abbas, may Allāh be pleased with him and his father, said: “This Ayah was revealed concerning Abu Jahl and the idolaters of Makkah”. Sa’eed Bin Jubair, may Allāh have mercy upon him, said: “This was revealed concerning the people of Bidah and evil desires”. Qatadah, may Allāh have mercy upon him, said, “And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the people of the Muslims who commit major sins, they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2]
And (remember) when Ibrahim (Abraham) said: My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day]. [Al-Baqara. 126]
Al-Allamah Salih Al-Fawzan, may Allaah protect him, said:
He (Ibrahim – peace be upon him) prioritized security in his supplication over the pursuit of sustenance because security is an essential requirement. Without security, individuals cannot truly enjoy sustenance, as fear undermines the ability to attain it. This is precisely what adversaries aim for—those who seek to destabilise Muslim societies. They wish to create division among Muslims and weaken their unity behind their leaders. This is what they desire – in the guise of promoting beneficial outcomes, rectification, and the alleviation of oppression. They do not desire good advice for the Muslims.
This is all false pretenses, as the absence of rulership would lead to widespread chaos, the proliferation of corruption, and the failure of the promised benefits. Corruption would become rampant, and rectification would be unattainable. Consequently, it is imperative for Muslims to unite under a leadership structure. Even if such leadership exhibits flaws and negligence, the populace should practice patience, as this patience serves to avert greater harm and adversity. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is not known of a group that has ever risen against their Muslim ruler without their circumstances deteriorating further after his removal.” This observation is evident in contemporary times. What is the situation of the countries where the rulers and heads of state have been removed? There has not ceased to be fear, anxiety, chaos, and bloodshed etc. [1]
This underscores the significance of safety as a fundamental necessity for individuals. Otherwise, Ibrahim, peace be upon him, would not have persistently sought Allah’s assistance in establishing it in this land. Consider the regions where a system that ensures safety has deteriorated. In such places, the populace struggles to manage their daily affairs; schools and markets remain closed, and individuals are confined to their homes. Those who have the means often seek to escape to safer locations. When inquiring with one of them, it becomes evident that they feel unable to coexist with their community and family in an environment devoid of safety.
Security can only be effectively established through two key principles: the implementation of Allah’s Laws and obedience to the rulers. The Messenger, peace and blessings of Allah be upon him, elucidated this essential matter for Muslims in their lives. Irbad Sariyah, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings of Allah be upon him, delivered an admonition after the morning prayer—an admonition that instilled fear in our hearts and brought tears to our eyes. A man then asked, ‘Is this a farewell sermon, and what counsel do you offer us?’ He replied, ‘I enjoin on you to fear Allah and to listen and obey, even if an Abyssinian slave is appointed as your ruler. Indeed, those among you who live long enough will witness many differences. Therefore, be cautious of newly introduced matters in the religion, for they lead to misguidance. Whoever among you observes such occurrences is obliged to adhere to my Sunnah and the Sunnah of the rightly guided caliphs, holding firmly to it with your molar teeth.'” [Ahmad 3/126]
This hadith lays the foundations for security within Islam, which consists of two primary components. The first is fear of Allah (The Most High), understood in its fullest and most comprehensive sense. The second component is the adherence to the rulers in matters that are just and beneficial. The fear of Allah fosters a Muslim’s relationship with Allah, their neighbours, and the surrounding environment. Conversely, the absence of Allah’s Shariah leads to chaos and moral decay. Indeed, Allah (The Mighty and Majestic) has issued a warning to those who forsake His Shariah and disobey His Messenger. Allah said:
And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [Al-Nahl. 112]
Listening to and obeying the rulers in a (positive manner) ensures that an individual’s affairs within society remain orderly. This act of compliance is intrinsically linked to fear of Allah. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “Indeed, Al-Hajjaaj is a manifestation of Allah’s punishment; therefore, do not attempt to counteract Allah’s punishment with your own hands. Instead, it is essential to submit and exhibit humility, as Allah, the Most High, has stated:
[وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ – And Indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allaah) with submission to Him]. [Al-Muminun. 76]
You see a person who possesses a true understanding of security and his awareness is increased through fear of Allah, thus, he is eager to obey the rulers. However, when there is a lapse in their piety, their sense of security may diminish. Once fear of Allah is established, they they will attain the promise that Allah has mentioned (as follows):
Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [Al-Nur 55]
The lack of obedience to the ruler and prioritizing personal interests over that of the ruler is among the most significant factors leading to the corruption of both the land and its inhabitants, as well as a deviation from the path of righteousness and guidance. Al Hasan Al Basri, may Allah have mercy upon him, stated, “By Allah! The establishment of religion is only possible through rulers—despite their potential for tyranny and oppression—because they rectify numerous matters through their governance that outweigh the corruption they may cause.” Imam Ibn Rajab, may Allah have mercy upon him, stated, “The worldly life holds significant benefits when rulers are followed. Through this obedience, the essential matters concerning the sustenance of the populace are established, enabling them to utilize these means as support in demonstrating their faith and fulfilling their obligations to their Lord.” Read: http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Disregarding the authority of rulers and prioritizing oneself through conflict or other means equates to defying Allah and His Messenger, as well as opposing the principles upheld by Ahlus Sunnah Wal Jamaa’ah, the righteous predecessors. The maintenance of security fosters unity and cooperation among Muslims. Allah, the Mighty and Majestic, stated:
The believers are nothing else than brothers (in Islamic religion). So, make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujurat. 10]
The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf, and forbid (people) from Al-Munkar; they perform As-Salat and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. [at-Tawbah 71]
Iman is neither a matter of wishful thinking or superficial assertions; it is a conviction that resides in the heart, evidenced by one’s actions. A true believer cannot be considered as such until he desires for his Muslim brother what he desires for himself and interacts with others in a manner he wishes to be treated. It is universally acknowledged that security is a fundamental aspiration for all; thus, it is incumbent upon a Muslim to actively seek the security of others in order to attain security and safety for himself. Furthermore, maintaining security within a community requires the fulfillment of trusts, while creating an atmosphere of insecurity equates to betrayal. Allah, the Most High, has stated:
O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you, and all the duties which Allah has ordained for you). And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward. O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty. [Al-Anfal. 27-29]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “They [i.e. Ahlus Sunnah] know that Allah sent Muhammad, peace and blessings of Allah be upon him, for the benefit of the creation in this life and the next, and Allah commands rectification and not corruption”. (2)
Closing the Door of Rebellion Against the Ruler – Shaikh Abu Iyaad Amjad Rafiq
[1] Excerpt From a Juma’ah Khutbah: Khutbah Number 1: dated 1432-03-15: http://www.alfawzan.af.org.sa/node/13208 paraphrased
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Ali Ibn Shaqeeq, may Allah have mercy upon him, said: I heard Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, saying in the midst of the people, “Abandon the narrations of Amr Bin Thabit because he used to revile the pious predecessors”. [Muslim 1/16]
Shaikh Jamal Bin Fareehaan, may Allah have mercy upon him, said, “How about if Ibn Al-Mubarak was to appear amongst us; what would he have said about those who speak ill of the companions of the Messenger, such as the likes of Mawdudi, Sayyid Qutb, Tariq Suwaydaan, Hasan Bin Farhaan al-Maliki, Abul Hasan al-Maribi al-Misri and those who defend these people or keep silent about them!” [ لم الدر المنثور .page 143]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.
Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn al-Qayyim, may Allah have mercy upon him, said:
The Fitna (instigated) by a Mubtadi undermines the foundation of the religion, while the Fitna of a sinner pertains to forbidden desires. Unlike a sinner, the Mubtadi obstructs people’s path to the straight path, hinders them from it, invalidates the message delivered by the Messenger, and obstructs (access) to rewards in the Afterlife. Conversely, a sinner’s journey (towards attaining rewards) is delayed by his sins.
And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]
It is increasingly common for the actions of a few individuals to be unfairly associated with Islam as a whole. When a Muslim engages in prohibited behaviour, certain media outlets and journalists often choose to highlight irrelevant aspects of their beliefs rather than recognizing the individual’s personal failings or lack of self-control. This tactic aims to create a misleading narrative that equates sound Islamic principles and practices with extremism. For instance, you might hear comments like, “Before committing these heinous acts, he began to adopt Islamic dress, grow a beard, and voice his opposition to music, drugs, and alcohol, while also expressing strong views on the situation in Gaza.” Such statements serve only to distort the truth and perpetuate harmful stereotypes. Furthermore, through this narrative, they aim to imply that these are indicators of extremism and that they played a role in the perpetrator’s crimes, whether directly or indirectly. First and foremost, we must remind them that the One (Allah) who prohibited all intoxicants, also instructed His Messenger to instruct all Muslim men to grow their beards and trim their mustaches, and forbade music and other vices. He (Allah) is also the same One who declared it unlawful to harm innocent individuals, regardless of their faith, and prohibited vigilantism. [Footnote a] Thus, the issue that these deceivers attempt to complicate and misinterpret is quite straightforward: a person who embodies commendable qualities yet engages in criminal behaviour is merely someone who has followed certain directives while neglecting others, despite the fact that all commands and prohibitions originate from a single source.
Countless Muslims abstain from intoxicants and immoral behaviours, including murder, fully aware that these actions are strictly prohibited by their Creator. If the act of growing a beard or opposing music and alcohol were inherently linked to violence, then millions of Muslims would commit murder and other violent acts. However, this is far from the truth; these matters are not related. In reality, anyone who takes an innocent life, even under the guise of an Islamic justification, has crossed a significant line in their interpretation of promoting good and preventing evil. It is essential to understand that certain aspects of promoting good and preventing evil is primarily assigned to rulers and designated authorities, such as law enforcement. Furthermore, Individuals are obligated to promote good and prevent evil only within the framework of Islamic law and in accordance with the agreements they hold with both Muslim and non-Muslim nations while coexisting peacefully.
Saudi erudite scholar Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:
“Is enjoining good and forbidding evil by the hand obligated to all Muslims, or is it limited to those in authority and their deputies?”
Response: Stopping wrong is obligated to all Muslims according to their ability because the Messenger, peace and blessings of Allah be upon him, said: “Anyone of you who sees evil, let them stop it with their hand; if not able, then with their tongue, and if not able, then with his heart, and that is the weakest of faith”. [Muslim, Abu Dawood, Tirmidhi & others]
However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes within the organisation they are responsible for, in accordance with the instructions given to them [i.e. the authority given to them by the state authorities], otherwise, people should not stop anything they are not authorised to stop. If they make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should stop evil with their tongue, saying “O so and so! Fear Allah! This is not permissible, this is Haraam, or this is obligated to you”, and clarify it with evidence from Shariah. [Footnote b] As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorised by the ruler, such as organisations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city, he should make changes with his hand, in accordance with the instructions he has been given by the state. [2]
Behaviour Towards non-Muslims
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, addressed the appropriate conduct for interacting with non-Muslims during a tele-link on July 28, 2000, saying:
Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.
And know that it is authentically reported from the Prophet that he said, “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”
Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.
So we may not say that it is lawful to be treacherous towards people whom we have an agreement with. O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful”.
And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.
And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”
O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [3]
Imam Muhammad Ibn Salih Al-Uhaymin, may Allah have mercy on him, clearly articulated that it is a grave betrayal to infringe upon the blood, honour, and property of non-Muslims. This raises an important question: how does this relate to the rejection of vices like alcohol, gambling, music, or the obligation to grow a beard? [Footnote c]Abstaining from such vices is a personal commitment to obeying one’s Lord, while respecting the lives of others is a fundamental right owed to all of Allah’s servants, irrespective of their lifestyle choices. Disapproving of others’ behaviors does not justify taking the law into one’s own hands; Islam is a protector of all, including those who do not share the same faith. However, when it comes to vices like intoxicants, music, gambling, and others, it is unequivocally stated that these are prohibited in Islam. It is also important to emphasise that no rational Muslim believes they have the right to harm those who partake in these activities. Such views are only held by the khawarij. [Footnote d]
Sadly, biased and misleading journalists often attempt to link the rejection of these vices to terrorism. If this were true, how do we explain the millions of Muslims who avoid these vices while coexisting peacefully with non-Muslims in both Muslim-majority and non-Muslim countries? Instead of fabricating this tenuous connection to further their ideological agenda against Islam, it would be more constructive for them to consider the individual’s circumstances—whether they are struggling with mental health issues, have been misled by terrorists who distort religious teachings, or are acting out of personal grievances.
As for the situation in Gaza and the ongoing aggression from Zionist forces, it is a matter of deep concern that resonates with both Muslims and non-Muslims alike, who universally denounce such acts of violence. However, an informed Muslim recognises that the events unfolding in Gaza do not excuse or rationalise any negative actions against non-Muslims elsewhere, nor do they justify the targeting of unarmed civilians and non-combatants under Netanyahu’s leadership. We stand firmly against all forms of violence and brutality, regardless of the perpetrator, whether it be Zionists, Hamas, or any other group. Read: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].
