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[1] Poets and Poetry

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

Allah, The Exalted, said:

هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍ يَهِيمُونَ
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars. As for the poets, the erring follow them; see you not that they speak about every subject (praising others right or wrong) in their poetry? And that they say what they do not do. Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the pagan poets utter against the Muslims). And those who do wrong will come to know by what overturning they will be overturned. [Ash-Shu’araa 221-227]

After Allah freed the Prophet that the devils do not descend on him, He also cleared him of any association with poetry, stating: “As for the poets”, Meaning, shall I not also inform you regarding the condition and established traits of the poets, for indeed “the erring follow them” away from the path of guidance, while embracing the path of deviation and destruction. Thus, they themselves are upon error and you will find that their followers are all misguided and corrupt individuals. [1]

Based on the apparent meaning of the verse, most poets behave in this manner; they say what they do not practice. They speak about every subject (praising others right or wrong) in their poetry. You see them speaking here and there without truth, instead imagining things and the speaking about them, or lying due to personal needs or other motivations. [إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ – Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds].

Allah made them an exception. They are the ones whose poetry is both good and beneficial, such as Hassan Ibn Thabit, the poet of the Messenger, Ka’b Ibn Malik, Abdullah Ibn Rawaha, and other poets of the believers. Then those after them during the era of the Tabi’un and the followers of the Tabi’un to the present day of ours. The poetry of the believers is both beneficial and valuable, as the Prophet stated, “Indeed, there is wisdom in poetry.” The Prophet instructed Hassan to lampoon the Quraysh and the disbelievers, saying: “For it (i.e. lampooning them) is more severe against them than the raining arrow.” He said: “O Allah! Aid him (i.e. Hasan) with the Ruhul Qudus”. (i.e. Jibreel). The poetry from a believer in defense of truth and in condemnation of falsehood is something (commanded or recommended), and its composer is thanked and rewarded. These are the ones referred to in Allah’s statement: “Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds]. [2]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So, he lampooned them but it was not good enough. Then he sent word to Kab Bin Malik, then he sent word to Hassaan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from among them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim Number 2490]

Al-Baraa’ah Bin Aazib narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

Thus, when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, the people of truth cannot except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [3]


[1] Tafsir As-Sadi

[2]https://binbaz.org.sa/fatwas/14482/%D8%AA%D9%81%D8%B3%D8%B1-%D9%82%D9%88%D9%84%D9%87-%D8%AA%D8%B9%D8%A7%D9%84%D9%89-%D9%88%D8%A7%D9%84%D8%B4%D8%B9%D8%B1%D8%A7%D8%A1-%D9%8A%D8%AA%D8%A8%D8%B9%D9%87%D9%85-%D8%A7%D9%84%D8%BA%D8%A7%D9%88%D9%88%D9%86

[3] An Excerpt from Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal Ikhlaal. Pages 23-25

[5] Shaytan

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

Allah [The Exalted] informed us in Soorah An-Nisaa Ayah 119 that shaytaan said:

[وَلَأُضِلَّنَّهُ “Verily, I will mislead them]- Meaning, from the truth. [وَلَأُمَنِّيَنَّهُم – And surely, I will arouse in them false desires]; Ibn Abbas said, “Iblees desires to hinder them from repentance and that they delay it”. (1)

[وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ – I will order them to slit the ears of cattle]- Meaning, cut off the ears of the cattle.

[وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ – And indeed I will order them to change the nature created by Allah]; Ibn Abbas said, “Iblees intends by this the religion of Allah. And the meaning is that Allah created his slaves upon an upright fitrah (i.e. an upright natural disposition that enables them to recognize Allah, accept the call of the messengers when it reaches them and worship Allah alone), as He (the most high) said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

So set you (O Muhammad) your face towards the religion of true Monotheism- Hanifa (worship none but Allah Alone)- Allah’s Islamic Monotheism with which He has created mankind. No change let there be in the Religion of Allah’s Islamic Monotheism, that is the straight religion, but most of men know not. [مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ – (Always) Turning in repentance to Him (only), and be afraid and dutiful to Him]. [Ar-Rum. 30-31]

And that is why the Prophet said, “Every child is born on a Fitrah [a natural disposition to recognize Allah, accept the call of the messengers when it reaches them and worship Allaah alone], but his/her parents convert them him/her to Judaism, Christianity or Magianism, as an animal gives birth to a perfect baby animal. Do you find it mutilated?” Then after (narrating this hadeeth) Abu Hurairah recited: [فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا- Allah’s Islamic Monotheism, with which He has created mankind].

Therefore, the Prophet mentioned two affairs: alteration of the sound natural disposition through Judaism and Christianity and the alteration of the original natural physical appearance of the creation through mutilation. They are two affairs which iblees said that he must change-alteration of the natural disposition (through) incitement towards disbelief and alteration of the original natural physical appearance through mutilation. So he changes the sound innate natural disposition through incitement to Shirk and alteration of the original natural appearance through cutting and mutilation. This one is alteration of the sound innate natural disposition of the soul and that one is alteration of the original natural appearance of the creation. [2]

And Allah [The Exalted] stated about Iblees:
قَالَ فَبِمَآ أَغۡوَيۡتَنِى لَأَقۡعُدَنَّ لَهُمۡ صِرَٲطَكَ ٱلۡمُسۡتَقِيمَ –
ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

(Iblis) said: “Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).” 7-16-17]

[ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ – Then I will come to them from before them and behind them], meaning, “I will bring doubts to them about the Hereafter”. [وَمِنْ خَلْفِهِمْ – and behind them], meaning, “I will make them covetous for the worldly things”. [وَعَنْ أَيْمَانِهِمْ – and from their right], meaning, “I will make their religion obscure (by making them hold onto doubtful matters which they would consider to be the truth)”. [وَعَن شَمَائِلِهِمْ – and from their left], meaning, “I will command them to commit evil deeds, urge them toward it and beautify it in their eyes”.

It has also been reported from Ibn Abbas who said that Iblees did not say, “And from above them” because he knows that Allah is above them. Qatadah said, “O son of Adam! Shaytaan comes to you from every direction but not from above because he is not able to come between you and the Mercy of Allah”. (3)


[1] A’laam Al-Muwaqqi’een 1-67-69
[2 & 3]: Ighaathatul Lahfaan 1/105-107

Trauma is universal – An understanding and transparent dialogue with Jane Kiel

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

Allah, The Exalted, said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

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]

Jane stated: “Israel is not a political issue; Israel is a Biblical issue – because this is God’s nation, and the Jewish people are His people”. [end of quote]

Response: The pious among the Children of Israel, as mentioned in the unadulterated Torah and Injeel, are recognized. Therefore, the reference to the Children of Israel in these scriptures pertains to a Biblical context rather than Zionism, as noble Musa and other Prophets of Bani Israel were not Zionists. Furthermore, we are all servants of Allah, and any nation that adheres to the sound teachings of His Prophets and Messengers honoured in His Sight. However, those who reject the message after the arrival of any Prophet or Messenger cannot be His chosen nation. A significant portion of Bani Israel turned away from the noble Prophet Eesa and the final Prophet, Muhammad, peace and blessings of Allah be upon him, along with all the other Prophets. Visit website: https://www.islammoses.com/im/

Regarding the statement that Israel is not a political matter, it seems that Jane may either be discussing modern politics and Zionism or referring to the unaltered teachings of the Torah and Injeel as practiced by the noble Prophets of Bani Israel. If her focus is on current events and what is termed the state of Israel, it is clear that its foundation is built upon misinterpreted texts and the principles of Zionism. Conversely, if she is alluding to the guidance of the ancient Prophets of Bani Israel, it is evident that their leadership and guidance was rooted in piety across all aspects of life. The Prophet, peace and blessings of Allah be upon him, said: “Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih Al-Bukhari 3455]

Imam Ibn Hajr, may Allah have mercy upon him, said, “Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”. [2]

Jane stated: Whether you are living in Finland, Venezuela, Belgium, America, Argentina or Japan – it doesn’t matter where you’re living; there is not one person or family who goes through life without extreme hardship, pain and trauma. Whether it’s an ugly divorce, being sick with cancer, betrayal, bankruptcy, accident, major surgery, the loss of a child, the loss of a loved one, abuse or rape, whatever it is, people are suffering the same in Israel. [end of quote]

Response: No matter our location, we all encounter life’s challenges and shifts in circumstances. For over seventy years, Palestinians have endured profound suffering. This acknowledgment does not diminish the pain experienced by others, whether Jewish or non-Jewish. However, it is undeniable that since the conclusion of the Second World War, no group has faced greater hardship and adversity than the Palestinians under successive Zionist administrations.

Jane stated: Whatever hardship you are going through that is breaking you to the core and has you weeping on the floor or not being able to get out of bed – whether you are living in Australia or Norway, no matter what you can possibly go through of horrific things in your life, we all suffer in some manner. It is a common denominator of our mortality on this earth. [end of quote]

Response: This statement holds true universally, yet no group has faced greater oppression and brutality since the Second World War than the Palestinians, subjected to the actions of successive Zionist administrations.

Jane stated: Now imagine, on top of whatever hardship you are going through anywhere around the world, you are being told by the whole world that you are “illegally occupying” your homeland. [end of quote]

Response: This above statement aligns perfectly with our expectations as Jane began to weave her narrative. The land is not the eternal possession of either the Zionists or Bani Israel. Read below:
https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/

Jane stated: You are occupying someone else’s “country” that actually is non-existent – geopolitical fiction, actually, and for that fictional reason, it’s okay to murder you. For that same reason, you, your child, wife, or husband are brutally butchered in your home, run down while waiting at a bus stop, murdered in front of a supermarket, or shot while sitting on a bus. [end of quote]

Response: You are occupying territory that was previously home to inhabitants long before the noble Yusha Bin Nun, peace be upon him, arrived with a group of the upright believers, not the Zionists. This land is not imaginary or nonexistent; it is a tangible reality. Please take a moment to read the information below once more: https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/

The act of murdering non-combatants and unarmed civilians, irrespective of the location or the identity of the perpetrator—be they Muslim, Jew, or Christian—has been unequivocally denounced in the verse we referenced, along with its interpretation by Imam As-Sadi at the outset of this brief article.

Jane stated: The worst things people can experience happen to Israeli civilians – but why? The most horrific terror attacks that you can possibly imagine continue to happen – buses and cafes are being blown up, people are being stoned as they drive in their vehicles – which has just happened three days in a row, and a toddler was actually injured here in Israel. Countless thousands and thousands of rockets, missiles, and drones are flying into Israel as her enemies continue their efforts to murder you and anyone else who calls Israel their home. [end of quote]

Response: Violence begets violence, and malevolence fosters more malevolence. The actions of the Zionists have devastated Gaza, leaving it in ruins and resulting in the deaths of tens of thousands under the guise of retaliation and self-defense—an assertion that no rational individual can endorse. This cycle of aggression is bound to escalate, tragically impacting innocent lives who bear the brunt of the horrors inflicted by Hamas on civilians and non-combatants on October 7th, as well as the disproportionate response from the Zionists. Furthermore, this is compounded by their ongoing land appropriation and brutality towards the Palestinians over the past seven decades. We once again share the poignant statement from Prince Turki Al-Faisal, may Allah protect him. https://www.youtube.com/watch?v=Z3-cWyFcK5w

Furthermore, allow me to present a glimpse into the historical context of Zionist violence:

The Deir Yassin Massacre: Took place on April 9, 1948, near Jerusalem, during which between 107 to 254 Palestinians were massacred at the hands of the extremist “Stern” gang.

The Nasr al-Din Massacre: Took place in April 1948. Al-Lajjun Massacre: Took place on April 13, 1948, in a Palestinian Arab village in the Jenin District, where the Zionist Haganah gang attacked it and killed 13 people.

The Saliha Massacre: Took place in May 1948, during which 75 Palestinians were massacred.

The Abu Shusha Massacre: Took place on May 14, 1948, near the village of Deir Yassin, and claimed the lives of (50) citizens, including women, men, children, and the elderly.

The Beit Daras Massacre: Took place in northeastern Gaza on May 21, 1948.

The Tantura Massacre: Took place on May 22, 1948, in the occupied city of Haifa, and claimed the lives of about (200) Palestinians.

The Lydda Massacre: Took place on July 12, 1948, in the occupied city of Lydda, and resulted in the massacre of about (500) Palestinians, including (150) who were massacred inside the city’s Grand Mosque. The Zionists threw many of them alive into the town’s wells.

The Dawayima Massacre: Took place on October 29, 1948, when a battalion from the terrorist “Lehi” organization led by Moshe Dayan attacked the village and then began searching homes and shooting at its residents. Entire families were exterminated in the massacre, which resulted in the killing of 200 men, women, and children.

The Zionist massacres did not stop after the Nakba of 1948, but rather their frequency, intensity, and brutality increased in light of the use of more lethal and destructive weapons. Among the most prominent of these massacres were: The Sharafat Massacre, which took place in February 1951, in which 11 Palestinians were massacred, and the rest of the village’s people were displaced. The Bethlehem Massacre took place in January 1952, in which 10 Palestinians were massacred. The Qibya Massacre took place on October 14, 1953, in the village of Qibya, east of Jerusalem, during which (67) Palestinians were massacred, most of whom were women and children, and during which 56 homes were destroyed. The Qalqilya Massacre took place on October 10, 1956, when the occupation forces attacked citizens in the city of Qalqilya in the West Bank, during which about seventy citizens were massacred.

The Kafr Qasem Massacre took place on October 29, 1956, in which 49 Palestinians were massacred, including 11 children, when they were all returning home from work. The Khan Yunis Massacre took place on November 3 and 12, 1956, in which between 280 and 500 Palestinians were massacred.

In 1970, Zionist aircraft struck Bahr al-Baqar Primary School and Abu Zaabal factories, killing more than 150 Egyptian students and workers. In 1980, the extremist Jewish organization Kach attempted to blow up Al-Aqsa Mosque, and a shipment of explosives weighing 120 kg was discovered. The Sabra and Shatila massacre took place in September 1982. This massacre lasted three days, and its direct perpetrators were members of the Lebanese Phalange forces allied with the Zionists led by Ariel Sharon. The Ibrahimi Mosque Massacre took place on February 25, 1994, when a Zionist named “Barog Goldstein” stormed the Ibrahimi Mosque in the city of Hebron, and fired bullets and bombs at the worshipers. This massacre resulted in the massacre of 29 Palestinians. The Qana Massacre took place on April 18, 1995. [2]

Jane stated: It is horrific when you have to run for your life into bomb shelters, and old ladies living on the fourth floors of apartments that do not have an elevator – are not being able to come down to get into a bomb shelter. Imagine the terror as you bring your toddlers out in the middle of the night, running for cover as you try to shield their tender lives, because numerous countries are firing missiles, drones and rockets – all because they want to kill you just for you being Jewish and living in your own country. [end of quote]

Response: The plight of those who have been forced to flee for their lives for more than seventy years even more harrowing, especially when confronted by a Zionist army. It is indeed tragic that elderly women must navigate life on the fourth floor without elevators, unable to reach bomb shelters. Now, consider the even graver situation of those Palestinian elderly women who are left vulnerable to deadly Zionist airstrikes, with no refuge in sight. We can picture the sheer terror of a parent carrying a toddler through the chaos of the night, desperately seeking safety to protect their precious child. Now, amplify that fear to encompass the Palestinian toddlers who are exposed to the devastating impact of Zionist bombs, and the horror they experience when their families are obliterated without any shelter. We must reiterate to Jane that violence begets violence. Those who identify with Islam and target non-combatants and unarmed civilians deserve unequivocal condemnation. However, the strongest denunciation should be directed at the successive Zionist administrations and their military forces, who have perpetuated a campaign of terror for over seventy years. Additionally, the claim that the land belongs solely to one group has already been addressed on this link: https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/

Jane stated: The more subtle battles you face each day are things like your manufactured or homemade products being boycotted just for living in Judea and Samaria. In the political arena, your leaders are being named as war criminals when they are just defending you and your country. Then you have to watch millions of people walking in protests on the streets of cities all across the world while calling for the annihilation of you and your wife and your children, your grandchildren – staring in unbelief as you watch them walking and chanting in the streets as they call for robust support of these modern-day Nazis. [end of quote]

Response: We have consistently expressed our disapproval of sensationalism; it is imperative that we engage in discussions grounded in facts rather than resorting to dramatization and appealing for sympathy at the cost of fairness. The decision for any state or organization to boycott the Zionist government is a personal choice, irrespective of an individual’s circumstances under the Zionist administration. Read:

https://abuiyaad.com/a/albani-boycotting-goods-oppressors
https://abuiyaad.com/a/luhaydan-boycott-mockery-prophet
https://abukhadeejah.com/muslims-are-oppressed-around-the-world-but-salafis-refuse-to-protest-in-the-streets-and-boycott/

In the realm of politics, few groups have a more storied legacy of political support than the Zionists. [Footnote a] Furthermore, the leaders within the Zionist movement bear responsibility for the accusations leveled against them, irrespective of those they profess to protect. The right to self-defense and retaliation does not excuse acts of aggression and violence; indeed, it is even more troubling when such conduct is endorsed by declarations from Zionist figures. Read below:

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
https://www.abuiyaad.com/a/pharoah-slaughtering-babies
https://abuiyaad.com/a/slaughtering-children-holy-war
https://salafidawahmanchester.com/2025/01/15/must-take-a-look-at-what-is-happening-in-their-own-backyard-first/

Jane stated: However, the air is silent because there is not one word of shock, outrage, or anger for the hostages of October 7, 2023, to be released. In Israel, there are survivors among your people who have gone through the horrors of the Holocaust – and against all they endured, these brave souls came back as prophecies were fulfilled. Today, we see the Jewish people come home to their ancestral homeland with connections that reach back to thousands of years. Then the October 7 massacre happened, and some of those survivors perished at the hands of this new generation of Nazis.

This event in Israel was the biggest onslaught against the Jewish people since World War Two happened. Your soul feels violated as you are forced to watch people glorify and celebrate that horrific day, and on top of that – the world expects you to show restraint to feed your enemies and give them water and electricity to the people who are cheering when your people are being murdered. [end of quote]

Response: Netanyahu and Hamas share culpability for this malevolence, despite the fact that Hamas was absent when the Zionists initiated their acts of brutality more than seventy years ago. Nevertheless, Hamas serves as a strategic instrument for the Zionists.
https://www.abuiyaad.com/w/hamas-israeli-right

Those who endured the horrors of the Holocaust and have recently faced violence deserve our compassion, and it is imperative to clarify that no one should justify acts of violence that target non-combatants and unarmed civilians, regardless of their background as Holocaust survivors or otherwise. Such acts of brutality are unequivocally condemned. However, we must also consider the plight of the thousands of Palestinians whose families—spanning three or four generations—have been decimated by Zionist bombings. What of those Palestinians whose legacy is one of displacement and profound suffering passed down through generations? While the events of October 7th are rightly condemned and should never be repeated, we must also reflect on the more grievous reality: the deaths of tens of thousands of Palestinians over the past year. Furthermore, what implications are you suggesting regarding access to electricity and water? We shall refrain from commenting on your statement, as this issue has been widely discussed globally, and anyone with a sense of decency understands the moral complexities involved.

Jane stated: So, think about your circumstances – no matter what hardship you’re going through around the world, you don’t have to endure such horror and abuse. Can you imagine – no – unless you live here, you can’t. Millions of Israelis have PTSD; they are deeply traumatized. Such is the very soul of Israel, with so much pain and grief. [end of quote]

Response: Certainly, it is essential for us to reflect on our situations and extend our compassion to every non-combatant and unarmed civilian, irrespective of their faith or social standing, who has faced oppression or violence. Our hearts go out to all those caught in the turmoil instigated by Netanyahu and Hamas, whether they identify as Jews, Christians, or Muslims. The impact of this trauma will undoubtedly resonate among non-combatants on both sides, a reality that Prince Turki al-Faisal unequivocally denounces. Let us take a moment to listen once more. https://www.youtube.com/watch?v=Z3-cWyFcK5w

Jane stated: But for such a time as this – you – good, loving, history-understanding people, and especially Christians – the Bible-believing people who understand the truth, the facts, the history – you are obligated for such a time as this to stand up and speak up like Queen Esther did for her nation, the Jewish people who are constantly forced to defend their very existence, and their right to live in the great nation of Israel.

Israel has to constantly defend why they are demolishing the homes of terrorists who have murdered Jews, while on the other side of the coin, you watch YOUR government (and many others around the world) pouring hundreds of millions of dollars into arch-terrorist Abu Mazen/ Mahmoud Abbas – a terrorist in a suit – who is paying a reward to the vile terrorists who are murdering Jewish children and adults. [end of quote]

Response: Those who uphold the truth do so without bias in their defense of it. We shall unite to condemn wrongdoing and champion justice, grounded in the final and infallible divine revelation. This is not a matter of seeking assistance at the cost of fairness, irrespective of the audience being addressed. Truth should not be selectively presented to undermine the rights of others or manipulated through the rhetoric of propagandists among Christian Zionists or various political lobbies worldwide. Instead, it must be conveyed and substantiated through concrete evidence, which have been observed over the past 70 years of oppression. The Jewish community, like any other, has at times faced persecution for their steadfast commitment to the truth during the presence of their Prophets, while at other times they have borne the repercussions of their misdeeds. A nation’s greatness is not defined by its identity or a purported special status in the Sight of Allah; rather, it is their actions, whether in alignment with or in defiance of divine revelation, that truly reflect their moral standing. Allah said:

وَقَضَيۡنَآ إِلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ فِى ٱلۡكِتَـٰبِ لَتُفۡسِدُنَّ فِى ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوًّ۬ا ڪَبِيرً۬ا

And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant! [Al-Israa. Ayah 4]- Meaning, “We have declared, made a covenant with them and told them in their book that corruption will certainly occur from them on earth twice through committing sins, showing ingratitude to Allah for His Blessings, exalting themselves on earth and being arrogant therein; and that when one of these two (occasions) come to pass, Allah will give power to their enemies and take revenge on them, and this is an admonition and warning to them so that they may return to obedience and take heed”. [a]

فَإِذَا جَآءَ وَعۡدُ أُولَٮٰهُمَا بَعَثۡنَا عَلَيۡڪُمۡ عِبَادً۬ا لَّنَآ أُوْلِى بَأۡسٍ۬ شَدِيدٍ۬ فَجَاسُواْ خِلَـٰلَ ٱلدِّيَارِ‌ۚ وَكَانَ وَعۡدً۬ا مَّفۡعُولاً۬

So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. [Al-Israa. Ayah 5] –

Meaning, the first of the two occasions during which they become corrupt; if such corruption occurred among them, We sent on you – by way of our all-encompassing divine will and decree- recompense (punishment) at the hands of those people with courage, large numbers, and armed, so, Allah gave them victory over you. They killed you, took your children away, plundered your wealth, invaded and destroyed your homes, entered the Sacred Masjid (Baytul Maqdis), and violated it. It must happen due to a reason from themselves. The Qur’an commentators differed regarding the identity of these people who were sent to overpower them, but they agreed that they were unbelievers. Either they were from the people of Iraq, the Arabian Peninsula, or elsewhere, whom Allah gave (the strength) to overpower the Children of Israel when their sins became rife, they abandoned much of their Shariah, and transgressed in the land. [b]

ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡڪَرَّةَ عَلَيۡہِمۡ وَأَمۡدَدۡنَـٰكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَجَعَلۡنَـٰكُمۡ أَڪۡثَرَ نَفِيرًا

Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. [Al-Israa. Ayah 6] –

Meaning, (gave you victory) against those who overpowered you, so you expelled them from your land; increased your sustenance and number, and gave you strength over them because of your righteous deeds and submission to Allah. [c]

إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡ‌ۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَا‌ۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأَخِرَةِ لِيَسُـۥۤـُٔواْ وُجُوهَڪُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ ڪَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ۬ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا

(And We said): ‘If you do good, you do good for your own selves, and if you do evil, then it is (to your own selves).’ Then when the later promise came to pass (We enabled your enemies) to put sorrow on your faces (by conquering and enslaving you) and to enter the Mosque (of Jerusalem), as they had entered it the first time, and to destroy everything they came upon with utter destruction. [Al-Israa. Ayah 7] [d]

“If you do good, you do good for your own selves” because the benefit will return to you, even in this world [before the hereafter] as you witnessed when he aided you against your enemies. “And if you do evil, then it is [to your ownselves]”, meaning, the harm will return upon yourselves, as Allāh showed you by empowering the enemies [against you]. [e]

“Then when the later promise came to pass”– meaning, the next time you spread corruption on earth, we make your enemies overpower you. “to put sorrow on your faces (by conquering and enslaving you)”- Meaning, given victory over you, capture you, and enter the Sacred Masjid as they entered it the first time, and what is meant by the Mosque is Baytul Maqdis. “and to destroy everything they came upon with utter destruction”- Meaning, destroy your homes, Masjids and crops. [f]

عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡ‌ۚ وَإِنۡ عُدتُّمۡ عُدۡنَا‌ۘ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَـٰفِرِينَ حَصِيرًا

(Thereafter Allāh said): ‘Perhaps your Lord may show mercy to you (if you repent), but if you return (to your sinful ways), then We shall return (to punishment). And we have made Hell an enclosure for the disbelievers. [Al-Israa. Ayah 8] [g]

Within these verses (Al-Israa 7) (al-Israa 8) is a warning to this Ummah (of Muhammad) against committing acts of disobedience lest what afflicted the Children of Israel afflict them as well. The Sunnah (way, rule) of Allāh is one, it does not change or become altered. Whoever looks [and reflects] upon the empowerment of the disbelievers and oppressors over the Muslims will come to know that this was due to their sins, as a punishment to them. [And also to make them realise] that if they enact and establish the Book of Allāh and the Sunnah of His Messenger, He will grant them firm authority in the land and aid them against their enemies. [h] [End of quote]

However, no matter the consequences endured by Jews, Muslims, Christians, or any other group, such circumstances do not excuse the actions of wrongdoers during these events. It is widely recognized that those who retaliate or seek vengeance against a collective often include individuals who will engage in excessive violence, an act that has never been endorsed by any Prophet of Allah. Consequently, those who take the lives of innocent Jews must be deemed malevolent, and their heinous actions should be unequivocally condemned. Likewise, Jews who perpetrate similar acts deserve condemnation without hesitation, even if they attempt to invoke the specter of anti-Semitism, as is often the tactic employed by Netanyahu and his associates to deflect accountability for their atrocities against Palestinians.

Jane stated: In order to seek the release of Israel’s precious and innocent civilians and soldiers who were kidnapped and dragged into the dungeons in Gaza, Israel has been forced to release cold-blooded terrorists who blew up cafes, blew up buses, and murdered Jews in the most heinous ways possible. [end of quote]

Response: We reiterate our call to avoid sensationalism and instead advocate for discourse grounded in truth. Every human life holds immense value, as highlighted by the verse from the Qur’an at the outset of this article. The abduction of innocent civilians has been unequivocally denounced by Prince Turki Al-Faisal, irrespective of whether they are confined in opulent residences or dark dungeons. The act of kidnapping is reprehensible in itself, even if the victim is treated with undue reverence. Yet, we must also consider the Palestinian prisoners who have been released in dire health, sharing harrowing stories of torture and brutality inflicted by Zionist prison guards. The destruction of buses and cafes is a despicable act, regardless of the victims, but even more egregious is the systematic eradication of three generations of Palestinians, transforming Gaza into a landscape of devastation visible to all.

Jane stated: Meanwhile, the world only mentions that they are Palestinian prisoners – who are “victims” in their own right and refuse to share the real reason they are prisoners, with terrible stories of the gruesome terror attacks they have committed. Where is the moral compass for the rest of the world when there are still hostages left inside Gaza being brutalized, tortured, and starved? All this while the world only cares about Israel, no longer letting aid into the Gaza Strip to feed the terror organization called Hamas.

Apparently, that’s more important to the world than the hostages who are still held in Gaza, all the families who are mourning their loved ones, or all the families who have lost a precious one in terror attacks even before or after October 7. We had one yesterday where terrorists were firing into the vehicle of an 18-year-old man who was shot in his arm. [end of quote]

Response: Your assertion that “the world” perceives these individuals as innocent suggests a universal consensus. Yet, without specific details regarding the crimes attributed to each prisoner, we cannot engage in conjecture about their classification as terrorists. Should you provide the particulars of their offenses, it is clear that Prince Turki Al-Faisal has unequivocally denounced all acts of terrorism committed in the name of Islam, as well as those framed as resistance or self-defense. Consequently, it cannot be said that the entire world views them merely as prisoners, especially when their actions are scrutinized by figures like Prince Turki Al-Faisal, who holds firm stances against both Hamas and Zionist actions. The moral compass remains consistent among those who value truth and fairness, as they do not adhere to double standards. Furthermore, the plight of innocent hostages and victims on both sides has also drawn condemnation from Prince Turki Al-Faisal. Thus, the claim that no one cares about the suffering of one side is sensationalist, and it is unacceptable to justify the suffering of Palestinian children under the pretense of punishing Hamas. We extend our sympathies to all those grieving for their loved ones, whether they are in the hands of Hamas or the Zionists, and we empathize with all who have endured pain due to the actions of both parties. However, it is the successive Zionist administrations that warrant the most condemnation for their relentless campaign of brutality over the past seventy years.

Jane stated: So again, let me repeat – whatever trauma, hardship, devastation, or grief you are going through, people are going through the same here in Israel, but on top of that, they have all the rest of these horrible and unjust issues to deal with on a daily basis. Let that sink in for just a moment because unless you live here, you can’t imagine what it’s like. So, for such a time as this, we are called to “comfort, comfort My people” and to stand united with Israel, the nation that God singled out from all the nations. He put the borders down and His Name down on this piece of land. God said, “I will plant them here, never to be uprooted again.” But uprooting and annihilation is what the world wants, they want to divide the Holy Land for their own profit, they dare to touch the apple of God’s eye, and they are okay with the murder and the slaughter of the Jewish people. Rockets, shootings, ramming attacks with cars and trucks, stabbing, axe attacks, machete attacks, bombings – you name it – it happens here. And yet, the world has more sympathy for these modern-day Nazis and their supporters – shame on you! And I want to encourage you as we just celebrated Purim: Stand with Israel, stand for truth, stand for justice, come against the lies when you see your government is supporting Mahmoud Abbas – a terrorist in a suit, or when you see your government is supporting UNWRA who is doing nothing good – nothing but indoctrinating children with hatred towards the Jewish people and they becoming the next generation of Hamas terrorists. UNWRA workers are Hamas terrorists! [end of quote]

Response: Indeed, it is essential for us to contemplate the anguish experienced by individuals across the globe, irrespective of their nationality, ethnicity, or faith. The Palestinian people, in particular, endure daily hardships that are unparalleled in the aftermath of the Second World War. Let us take a moment to truly grasp this reality; unless we have lived under the oppressive conditions imposed by Zionist forces, we cannot fully comprehend their suffering. In these challenging times, we are called to extend our compassion to our Palestinian brothers and sisters, as well as to all those who have faced adversity at the hands of both Zionists and Hamas, as eloquently expressed by Prince Turki Al Faisal. Regarding the notion of being a nation chosen by God until the end of time, this belief stems from a misinterpretation of sacred texts, which the final revelation contradicts, indicating that the idea of being the sole chosen people – until the end of time – among all nations is unfounded.

The violence, including shootings, vehicular assaults, stabbings, and axe attacks, is a manifestation of the turmoil instigated by Zionists since their brutal treatment of Palestinians, their expulsion from ancestral lands, and the appropriation of territory under the guise of a divine entitlement. Historically, Jews and Muslims coexisted harmoniously in this region before the advent of the Zionist agenda. Therefore, our compassion must encompass all victims affected by the circumstances fostered by Zionist actions and the tactics employed by Hamas, which have only exacerbated the crisis. The true disgrace lies with those who instigated this chaos and those who respond in a manner that makes the situation worse. We refuse to align ourselves with Israel or any party based on falsehoods, unfounded claims, or sensational narratives; instead, we will uphold the truth as expressed by Prince Faisal Al-Turki. We stand firmly against the killing of children and non-combatants, regardless of their faith—be it Muslim, Jew, Christian, or otherwise. Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

——————————————

Footnote a: 

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

An Overview of Christian Zionism in America Since the Arrival of The Puritans


[1] An Excerpt from Tafsir As-Sadi

[2] An Excerpt From ‘Fat’hul Baaree Sharh Saheeh Al-Bukhaari’. Vol 6. page 607. Publisher: Daarus Salaam. 1st Edition 1421AH (Year 2000)

[a, b, c & f]: Tafseer As-Sadi.

[d, e, g & h]: Translator: Shaikh Abu Iyaad [may Allah preserve him]:
https://www.thenoblequran.com/q/#/verse/17/7
https://www.thenoblequran.com/q/#/verse/17/8
https://www.jpost.com/opinion/article-804356

[31c] The Ascent and Decline of The Ottoman Empire

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

Christian Europe and its Church did not waste much time in capitalising on the circumstances of modernisation and reforms. Just seventeen days after the issuance of the decree, the first missionary expeditions departed from Marseille towards the Ottoman capital, carrying with them their hostile ideas towards Muslims and the Quran, which they accused of prohibiting education. The influence of these reforms quickly spread to the semi-autonomous Arab provinces of the Ottoman Empire. In Tunisia, Muhammad Bey issued the “Ahd al-Aman” in 1857, based on the following principles.

  • Human beings can only achieve success if their freedom is guaranteed and justice serves as a protective barrier against aggression.
  • Complete security.
  • Absolute equality before the law for both Muslims and non-Muslims:
  • Foreigners should enjoy the same rights as Tunisians, be allowed to engage in various types of business, and possess ownership rights. Egypt followed a similar path, with these laws being enacted in Istanbul, Tunisia, and Egypt.

The modernisation efforts, initially a European desire supported by certain elite groups, evolved into official laws in which the Sultan committed to implementing necessary reforms to Westernise Islamic society. The conflict shifted from external pressure on the Ottoman state to an intense internal struggle, characterised by a clash between authorities that opted for, or were compelled to adopt, Western institutions and a society that resisted these changes, relying on scholars, jurists, and preachers who strongly opposed the modernisation movement on the grounds that it contradicted Islamic law. [Footnote a]

One of the most notable features of these reforms was that:

The initial official documents did not derive their authority from Islamic law; instead, they were based on a secular source of legislation inspired by European constitutional experiences. These documents included Western concepts such as “nation,” as reflected in the text, rather than using the term “Ummah.” This marked a significant step towards the separation of religion from the state. [Footnote b]

The concepts of “full security declaration,” “covenant of safety,” and “Council of Representatives,” along with other elements inspired by Western experiences, facilitated a form of legitimacy for the ongoing oppression of the general populace. Additionally, they paved the way for a class of Western merchants and missionaries to align Ottoman society with Western laws and missionary ideologies.

The constitutional framework established by Khedive Ismail and Hayreddin Pasha in 1876 marked a significant milestone in Islamic history. For the first time, a constitution inspired by the French, Belgian, and Swiss models—secular and civil in nature—was implemented within an Islamic state.

The reforms implemented by the Ottoman Empire officially set it on a path toward its decline as an Islamic state. The secularisation of laws, the establishment of institutions operating under civil regulations, and the departure from Islamic legislation in areas such as trade, politics, and economics undermined the Empire’s legitimacy in the eyes of Muslims. Furthermore, the Empire faced internal adversaries, as European encroachment in cultural, economic, and political spheres, coupled with the skepticism of Muslims and religious scholars regarding the state’s actions, initiated a conflict that would persist beyond the fall of the Ottoman Empire and continues to this day.

It is crucial to acknowledge what transpired. Sultan Abdul Hamid II documented his historical testimony in his memoirs, illustrating his efforts to save the Ottoman Empire as it faced significant challenges and was under siege. He was a ruler who understood the true nature of the modernisation movements, which were labeled as the “Reform Movement” to disguise their genuine intentions of aligning the Ottoman state with the West. Consequently, he faced opposition from constitutionalists and the Donme Jews, leading to his eventual deposition. In the later years of his reign, he wrote as a ruler stripped of his will, revealing the realities of renewal and reform:

“The changes they advocate for under the guise of reform will ultimately lead to our decline. One must question why our adversaries, who have made a pact with malevolence, specifically recommend this course of action. It is evident that they are fully aware that reform is a malady rather than a remedy, and it poses a significant threat to the very existence of this empire. If we are to consider implementing any reforms, we must take into account the prevailing conditions within the country and refrain from evaluating the situation based solely on the intellectual standards of a small group of officials. Additionally, we must acknowledge the skepticism of the scholarly class towards all things European. The Europeans mistakenly believe that the only path to salvation lies in wholly adopting their civilization. There is no doubt that our model of development differs from that of Europeans. We must evolve under natural conditions and through our own efforts, while also taking advantage of external circumstances in specific situations. It is profoundly unjust to be accused of opposing everything that originates from the West”.

The balance of justice has accurately assessed the Ottoman reform movement and the ways to benefit from Western civilization. I believe it is beneficial for the esteemed reader to understand Islam’s stance on Western civilization as well as other pre-Islamic cultures, and to explore how one can derive advantages from these civilizations.

The utilization of Western civilization, along with others, can be categorized into three types:

First: The adoption of industries, their foundations, scientific discoveries, experimental sciences, military advancements, and natural sciences such as mathematics, chemistry, physics, engineering, biology, and astronomy. This should be done after careful examination and purification from any influences of ignorance, and then restructured within a framework that aligns with Islamic principles. These elements fall into two categories: one that is obligatory to acquire and adopt, particularly those that are critically needed by Muslims, or those without which certain obligations cannot be fulfilled, such as weaponry and military systems relevant to the call to Islam and jihad. Therefore, anything that Muslims require—within permissible limits—in this area should be embraced and utilized, as Muslims have a rightful claim to it. [Footnote c]

The establishment of an Islamic state necessitates the use of permissible means, which include complete caution and full awareness. Allah has mandated that Muslims take necessary precautions, remain vigilant, and be self-sufficient, avoiding reliance on what is held by non-believers, regardless of the circumstances. [Footnote d]

The second point concerns imitation in acts of worship, beliefs, principles, concepts, perceptions, and philosophical views regarding the universe, life, and humanity, which are related to faith. These matters lack detailed explanation and are unequivocally prohibited. Seeking guidance from non-believers in these areas can lead to apostasy or disbelief if the imitator believes in their validity and adheres to them. At the very least, it is considered sinful due to ignorance of their true nature. [Footnote e]

The third point concerns the imitation of morals, behavioral patterns, etiquette, culture, thought, and artistic production, among other aspects. These matters may either conflict with the fundamental principles and rules of Islam or involve practices that the Sharia prohibits emulating from non-Muslims, rendering them impermissible. Alternatively, they may pertain to issues whose rulings are unclear, which at the very least makes them undesirable. Conversely, what is deemed a virtue within that civilization—though it is quite rare—might be permissible.

(Imam) Muhammad Amin Al-Shanqiti, in his work “Adwa’ Al-Bayan,” critiques the stance of Muslims towards Western civilization, stating that empirical evidence clearly indicates that Western civilization encompasses both beneficial and harmful aspects. The beneficial aspects are primarily material, showcasing advancements across various fields, which are evident and require no further explanation. The benefits it has provided to humanity are immense, particularly in terms of physical existence. Conversely, the harmful aspects stem from a complete neglect of the most crucial element of all goodness, which is the religious education of individuals and the refinement of their morals. He then stated, after discussing the ruling on benefiting from the useful aspects of it:

“The Messenger ﷺ benefited from the directions of a disbeliever, who, despite being a disbeliever, directed him on the path during the migration. This evidence clarifies that the appropriate stance of Islam and Muslims towards Western civilization is to strive to acquire its material advancements while being cautious of the rebellion it has fostered against the Creator of the universe, may He be exalted. This approach would lead to success in both this world and the Hereafter. Unfortunately, most individuals reverse this issue, adopting moral decline, detachment from religion, and distancing themselves from obedience to the Creator, without reaping any material benefits. Consequently, they lose both this world and the Hereafter, which is indeed a manifest loss”.

The wave of Western imitation surged powerfully during the period of decline and weakness within the Ottoman Empire, as destructive forces conspired against it from both within and outside. Faced with a sense of inferiority compared to the emerging Christian nations, the Ottoman state began to emulate these countries and adopted their new innovations. This coincided with a stagnation in Muslim thought and a departure from the original divine guidance. Consequently, they unwittingly drew from non-believers without understanding the reasons behind the advancements of those nations, failing to pursue genuine efforts to catch up through self-reliance and the contributions of the Muslim community.

A powerful wave of blind imitation began to surge, driven by irrational desires and internal deviations, as well as cunningly orchestrated efforts from abroad. Consequently, Islamic countries started to follow this path one after another, beginning with Turkey, followed by Egypt, the Levant, then Tunisia, Iran, and India.

A thorough examination of the history of nations and an analysis of their conditions reveal that imitation occurs between different nations and groups, leading to similarities, interactions, and amalgamations that weaken the distinctiveness and independence of the imitating nation. This results in a fragile national identity. According to the divine order established by Allah in creation, a weaker, subjugated nation often admires a stronger, dominant one. Through this admiration, it adopts the morals, behaviors, and lifestyles of the stronger nation, eventually extending to the imitation of its beliefs, ideas, culture, literature, and arts. Consequently, the imitating nation loses its intrinsic qualities and, if it had a civilization, it becomes dependent on others.

If the subjugated nation does not take initiative to rectify its situation and liberate itself through its own efforts and struggle against the burden of blind imitation, it will inevitably face decline, enslavement, and the complete loss of its identity. This will lead to severe social ailments such as humiliation, feelings of inferiority, and a lack of self-confidence. Additionally, it will result in political and economic dependency, as well as a pervasive sense of defeatism. For divinely guided nations with a sacred mission, such as the Islamic nation, imitating others diverts them from their true purpose.

It diverts their efforts and energies away from the path of Allah, burdening them with innovations, superstitions, and systems and laws not ordained by Allah. This leads them to ultimately abandon their mission and, consequently, to pledge allegiance to disbelievers and tyrants. Such actions signal the impending wrath and punishment of Allah, as illustrated in the stories of numerous nations in the Quran. [Footnote f]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/422-434


Footnote a: Imam As-Sadi, may Allah have mercy upon him, said:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam.

Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote b:

Imam Muhammad Ibn Saaleh Al-Uthaymeen [may Allah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shariah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [https://binothaimeen.net/content/7366 Paraphrased]

Footnote c: Imam As-Sadi, may Allah have mercy upon him, said:

Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of sound religion and faith, it became a great harm from two angles:

Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the religion, virtuous manners and the [other] beneficial affairs in this life and the next.

Secondly: When these inventions are devoid of sound religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote d: Imam As-Sadi [may Allah have mercy upon him] said:

Allah [The Exalted] said:
وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم

And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy]. [Surah Al-Anfaal. Ayah 60]

Allah commanded (Muslim rulers) to prepare everything that is feasible in terms of power, including political and mental fortitude, industries, weaponry, and everything else that is used to bolster (Muslim forces) and terrify enemies- all activities related to military strategy, military arts, diverse weapons, forts, and defences against the evils of the foes.  Allah [The Exalted] said: [يا أيها الذين آمنوا خذوا حذركم – O you who believe! Take your precautions]. [Surah An-Nisaa. Ayah 71]

See how these teachings of the Islamic Shariah represent the only (correct course of action) and the most powerful means of implementing both internal and external policy! Muslims attain perfection and righteousness when they are guided by these fundamental principles and their subsidiary matters, (whereas) the deficiency that is anticipated and arises is owing to disregarding these affairs and not paying close attention to them.

And from Siyaasah Shar’iyyah (see footnote a), (we learn that) Allah guides people to establish matters of universal welfare. It is the duty of each group in society to gain in-depth knowledge of the reality of a particular aspect of this welfare, what it depends on, the avenues through which it can be achieved and perfected, and to use all reasonable efforts to deliver it as much as possible. Allah [The Exalted] said:

ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Al Imran. Ayah 104]

Allah [The Exalted] said:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Ayah 122]

There is no question that seeking public welfare in the manner that Allah has instructed is the reason for religious and worldly perfection, as observed by everyone who is familiar with it.

Allah said:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن

Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Ayah 125]

This involves preaching to Muslims who have violated certain aspects of the religion, as well as preaching to nonbelievers. Muslims are exhorted to perfect their religion, while unbelievers are called to accept Islam as the only way to rectification for humanity. This call should be based on wisdom, which is to adopt the approach that is most effective for achieving good, perfecting it, and eliminating or reducing evil in the context of time, location, people, and circumstances.

Preaching should also be carried out with fine admonition, and this admonition consists of an explanation and a clarification of what is good and bad, as well as highlighting the advantages of the good outcomes in this life and the next. Because of its inherent goodness as well as its pathways that are marked by kindness, leniency, forbearance, patience, etc., Allah described this preaching as a good admonition. Additionally, if an argument is necessary to persuade someone, it should be presented in the best manner possible. The arguer should appeal for the truth, demonstrate its beauty and the evil that results from its opposite, and address any doubts raised by the opponent. This should be done with polite words and excellent manners, not with force, harshness, callousness, or verbal abuse because those things can cause great harm. Allah said:

فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] [An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Page 15-16]

Foontote e:

A case illustrating how poisonous ideas permeated minds of certain people within the Ummah.

Footnote f:

https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/

An insightful request of a righteous Mufti from another righteous Mufti

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

Shaikh Al-Islam Ibn Taymiyyah stated why he wrote Al-Wasitiyyah: The reason for writing this book was that one of the judges of Waasit came to me- a Shaikh called Radiyyuddeen Al-Waasitee from the followers of the Shaafi’ee Madhab. He came whilst on his journey and was one of the good people and an adherent to the religion. He complained about the overwhelming ignorance and wrongdoing in his land – under the rulership of the Tartars – and asked me to write for him an Aqeedah that would be a fundamental support for him and his household; but I asked him to excuse me from this request. I said to him, “The scholars have written various books of Aqeedah, so take from the books written by the Imams of the Sunnah”, but he insisted and carried on urging me, and said, “I do not want except a book of Aqeedah written by yourself”. Thus, I wrote this Aqeedah for him whilst I was sitting after Asr”.

In that one sitting after Asr prayer, Shaikh Al-Islam wrote – accurately – this Aqeedah and fulfilled what the requester desired. Shaikh Al-Islam said, “Many copies of this book spread in Egypt, Iraq and other places”. This is the reason why Shaikh Al-Islam wrote the book.

The need to clarify the Aqeedah – making it clear to the people and attaching them to their Creator and Lord, their Master and Protector, through the sound Aqeedah and upright Iman- is the matter through which degeneration and deviation in society would be cured.

This is because the greatest cause of degeneration in society is due to lack of (truly) knowing Allah, His Greatness, Exaltedness and Perfection, and what the hearts should contain regarding Allah’s Exaltation. It has been said, “The one who knows Allah more will fear Him more”. But when a person’s knowledge about Allah is weak, then various deviations and corruptions appear amongst the people. Therefore, the Aqeedah is the cure and medication that will bring about safety. If the Aqeedah is sound, the deeds will be upright, behaviour will become good and the souls will be satisfied. Contemplate this in relation to the affair of this righteous judge and the situation in his land, such as his mention of the spread of ignorance, rife wrong doing and corruption, thus, he went to find a solution to these problems by asking Shaikh Al-Islam to write a book on creed. When you look at the state of affairs in our time, you’ll see this widespread and painful state of affairs in many societies; therefore, people are greatly in need of concentrating on Aqeedah, learning Aqeedah, nurtured upon Aqeedah, and spreading Tawheed, and Iman. This judge saw that Aqeedah is the solution and cure, and he acknowledged Shaikh Islam’s leadership in knowledge, religion, piety and great station, so he sought from him and insisted until Shaikh Al-Islam agreed to write this book. (1)

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

The rectification of every nation and its [upright] ascendancy is tied to the soundness of its Aqeedah and Afkaar [views or thoughts]; therefore, due to this reason, the Message of the Prophets came to rectify the creed [of the people]. Therefore, the first thing every Messenger said to his people was:

ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ

Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Al-A’raaf. 59]

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [An-Nahl 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not associate anything as a partner with Him.

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone). [Adh-Dhaariyaat. 56]

Ibadah [worship] is a right due to Allah [alone] which His slaves must fulfil, just as the Prophet said to Mu’adh Bin Jabal: “O Mu’adh, do you know what is the right of Allah upon His servants?” I said, “Allah and His Messenger know best.” The Prophet said, “To worship Him alone and to associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and His Messenger know best.” The Prophet said, “Not to punish them if they do so.” [Bukhari]

The is the first and foremost Right [or obligation] without exception. Nothing else precedes it nor is precedence given to the rights of anyone over it. Allah said:

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents]. [Al-Israa. 23]

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ

Say (O Muhammad ): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents. [Sural Al-An’aam’ Aayah 151] (2)

Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, stated:

(You) should know that sound knowledge does not contain any harm. Conversely, ignorance does not hold any benefits. This is because every piece of sound knowledge has a benefit that is connected to matters related to the Afterlife, the affairs of life, or human perfection. However, in certain sciences, it may be mistakenly assumed that harm can arise or that the knowledge is not beneficial due to a failure to consider the necessary conditions that must be observed in acquiring knowledge and by the scholars (themselves) because every branch of knowledge has its limitations, and these boundaries should not be exceeded. It is erroneous to believe that knowledge can surpass its intended purpose, just as it is incorrect to assume that mainstream medicine can cure all ailments. In reality, certain diseases cannot be cured through (medical) treatment. Among them is one who thinks that knowledge is above its rank in honour, just as one thinks that jurisprudence is the most honourable of all sciences absolutely, but that is not the case, as the knowledge of pure Islamic monotheism is more honourable without exception.

Among them is intending through knowledge other than its purpose, such as the one who learns for the sake of wealth or prestige. The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose intent or (goal) behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, so they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. (3)

Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, said:

Among the people are those who have vast knowledge but (afflicted with vain) desires, and Allah’s refuge is sought (against this)! He issues religious verdicts based on what pleases the people, and not based on what pleases Allah. This one is called the scholar of the Ummah (or the people). The scholars are three types: the scholar of the religion, the scholar of the state (government), and the scholar of the Ummah. The scholar of the religion is the one who propagates the religion of Islam, issues religious verdicts based on the religion of Islam, knowledge, and what the Shariah establishes, and does not care whether it agrees with the desires of the people or not. The scholar of the state (or government) is the one who looks at what the state (or government) wants and issues a religious verdict based on what the state wants, even if that involves distorting Allah’s Book and the Sunnah of His Messenger. As for the scholar of the Ummah (or the people), he is the one who looks at what pleases the people. If he sees that the people are on something, he issues a religious verdict based on what pleases them, then he attempts to distort the texts of the Qur’an and Sunnah to make it agree with the desires of the people. We ask Allah to make us and you from the scholars of the religion who act upon it”. (4)

Amr Bin Al-Aas, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

A Few Points From This Hadeeth: [I] A Mujtahid is not deprived of reward. [II] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh Al-Islaam Ibn Taymiyyah stated that the one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. [III] The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct, but if he is mistaken, he receives one reward. [IV] A Mujtahid can be correct or mistaken. (5)

Imam Ash-Shawkaanee, may Allah have mercy upon him, said:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. (6)

Al-Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, said:

It is prohibited for a mufti to assist or guide an inquirer to his goal in matters that involve evading an obligation, permitting a forbidden act, or engaging in deceit or trickery. Instead, the mufti should possess a keen awareness of the cunning and deceitful nature of individuals and their circumstances, and should not assume the best of them. Instead, one must be cautious, perceptive, and knowledgeable about the circumstances and affairs of people, supported by an understanding of the Sharia. Without such awareness, one may stray from the right path and make other stray. There are many issues that may appear attractive on the surface but conceal repugnant injustice. The superficial observer focuses solely on the outward appearance and concludes its acceptability, while the insightful individual examines its intent and underlying essence. The former is easily misled by superficial issues, much like an ignorant person is deceived by the allure of money. In contrast, the latter reveals the falsehood, akin to a critic exposing counterfeit currency. How often does a person present falsehoods through eloquent language and polished expression, making them appear as truths? Conversely, how frequently does genuine truth get misrepresented as falsehood due to poor articulation and lack of insight? Anyone with even a modicum of discernment and experience can easily recognize this reality; in fact, it reflects the common behaviour of many individuals. Due to its prevalence and notoriety, there is no need for examples. The one closely examines all the false statements and the Bidah will find that their proponents often present them in appealing themes, using language that may be accepted by those unaware of their true nature. The intent in this discussion is that it not permissible for anyone to issue fatwas based on prohibited tricks, neither assist in this nor guide others towards them, as this would contradict Allah’s command. (7)

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

When it is case that the true followers of the Prophets [peace and blessings of Allah be upon them] are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet [peace and blessings of Allah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imam Abu Dawud 3573]

When it is the case that the person who adjudicates amongst the people in disputes over wealth, blood (such as murder cases, acts of physical violence, etc.), and honour is (threatened) with entry into hell if he is not a just scholar, then what about the one who makes judgements – without knowledge and justice – on creeds, religions, fundamentals of belief, divine knowledge, and general fundamental principles relating to many subject matters, as is the case with Ahlul Bidah Wal Ahwaa [the proponents of religious innovations and followers of vain desires] who follow ambiguous doubtful matters, abandon those explicitly clear texts that the Prophets have transmitted, cling to affairs that share an ambiguous similarity through mere analogy and opinions, and then present affairs whose differences cannot be reconciled or equated, just as is the case with the unbelievers and all the proponents of religious innovation and followers of desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated [or concocted] religion- innovated after the departure of the Messiah [peace and blessings of Allah be upon him] and altered the religion of the Messiah through it; so they deviated from the Messiah’s, peace and blessings of Allah be upon him, path and remained upon that which they innovated. (8)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

We do not say that there are people of Ijtihaad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihaad”. When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said, “This is Ijtihaad”. They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihaad”. This is (tantamount) to diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (qualified scholars of Ijtihaad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger declared to be destined for the hell fire. (9)


[1] Sharh Aqeeqah Al-Waasitiyyah Lesson 1. By Shaikh Abdur Razaaq Al-Badr

[2] Al-Muhadharat Fil Aqeedah 6/17

[3] An Excerpt from “Abjad Al-Uloom” 1/77-78

[4] An Excerpt from “Sharh Riyaadus Saaliheen” 4/307-308

[5] Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33]

[6] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95.

[7] An Excerpt from Dakhr Al-Muhtee Min Aadaab Al-Muftee 121-122

[8] Al-Jawaabus Saheeh 1/26-30

[9] An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

[4] Shaytan

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

Allah [The Exalted] said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَـٰتِ مَا ڪَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ‌ۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
ٱلشَّيۡطَـٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُڪُم بِٱلۡفَحۡشَآءِ‌ۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةً۬ مِّنۡهُ وَفَضۡلاً۬‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures’ needs, All-Knower. [Al-Baqarah. 267-268]

Imam As-Sadi, may Allah have mercy upon him, said: 

Allah commands His believing servants to spend from the good things which He has facilitated for them and from that which He has provided for them from the earth. Just as Allah bestowed on you by making it easy for you to acquire these things, you should spend from it as an act of gratitude to Allah, fulfilling some of the rights owed to your brethren in faith and as a means of purifying your wealth. The goal behind this spending is that you give the good things which you love for yourselves, and not the bad which you neither want, nor accept except with closed eyes (reluctance).

[وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ – And know that Allah is Rich (Free of all wants), and Worthy of all praise]- Meaning, Allah is absolutely not in need of you. The benefit of your charity and deeds returns (only) to you. Alongside the fact that Allah is the only one worthy of all praise, He praises you for fulfilling the praiseworthy deeds and upright characteristics which He has commanded you, therefore it is obligated to you to fulfil His commands because it is means of strengthening your hearts- a means of piety and delight for the souls.

And beware of following your enemy the Shaytan, who commands you to refrain from spending your wealth and frightens you with poverty and neediness when you are required to spend. This is not sincere advice, but rather it is deception at the highest level. [إِنَّمَا يَدۡعُواْ حِزۡبَهُ ۥ لِيَكُونُواْ مِنۡ أَصۡحَـٰبِ ٱلسَّعِيرِ – He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire].

[An Excerpt from Tafseer as-Sadi]

A deeply concealed truth about truthful submission

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

A deeply concealed truth about truthful submission and the dangers of its contrary

Allah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [8:24]

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

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

The first explanation of this verse is that Allah is the one who intervenes between a believer and disbelief, between the non-believer and belief, between those who obey and the act of disobedience, and between those who disobey and act of obedience. This statement is attributed to Ibn Abbas and the majority of the Mufassiroon.

The second explanation is that Allah is close to the heart of the person (by His  All-Encompassing Perfect knowledge) and nothing is hidden from Him. This was transmitted by Al-Wahidi from Qatadah. It seems that the statement (attributed to Qatadah) aligns better with the context as the foundation of this response is through the heart.

A physical response holds no value if the heart does not respond, as Allah intervenes between an individual and their heart, aware of whether the person has responded or hides the opposite. In relation to the first statement (Ibn Abbas’s statement and that of the majority of the Mufassiroon), it is indeed true that if someone turns away, they will not be secure lest Allah intervenes between them and their hearts as a form of punishment for neglecting this response after the truth had been elucidated and made evident. Thus, they will resemble what has been mentioned in Allah’s statement:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before.

This verse serves as a cautionary reminder about the importance of responding with sincerity from the heart, regardless of any outward physical actions that may have been taken. (1)

The Imam, may Allah have mercy upon him, also said:

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one.” The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits. If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (2)

We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]


(1) An Excerpt “Al-Fawaa’id” pages 140-144

(2) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

[3] Shaytan

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

Allah [The Exalted] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ
إِنَّمَا يُرِيدُ ٱلشَّيۡطَـٰنُ أَن يُوقِعَ بَيۡنَكُمُ ٱلۡعَدَٲوَةَ وَٱلۡبَغۡضَآءَ فِى ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ وَيَصُدَّكُمۡ عَن ذِكۡرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ‌ۖ فَهَلۡ أَنتُم مُّنتَہُونَ
وَأَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَٱحۡذَرُواْ‌ۚ فَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلۡبَلَـٰغُ ٱلۡمُبِينُ

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab , and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan‘s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful . Shaitan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salat (the prayer). So, will you not then abstain? And obey Allah and the Messenger (Muhammad ), and beware (of even coming near to drinking or gambling or Al-Ansab, or Al-Azlam, etc.) and fear Allah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way. [Al-Maa’idah. 90-92]

Abdullah Ibn Umar, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah has cursed alcohol, the one who drinks it, the one who pours it, the one who sells it, the one who buys it, the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who carries it and the one to whom it is carried.” [Sahih Abi Dawud 3674]

Anas Bin Malik, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allaah cursed ten with regard to alcohol: the one who squeezes (i.e. the thing used to make it], the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought”. [Tirmidhi 1295]

The Messenger of Allah, peace and blessings of Allah be upon him, said: “Indeed, a people from my Ummah will drink alcohol, [and] give it other than its [real] name”.

Al-Allamah Zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said: “This hadith contains a Prophetic miracle in relation to the information given by the Prophet about a matter of the unseen and that this will definitely occur. What the Prophet stated that alcohol will be given a name other than its real name will definitely occur. Indeed – in our era – alcohol has been given another name to deceive the people and urge them towards it, such as the name Mashrub Ruhi [i.e. (The sprightly drink or the drink that makes you lively), instead of giving its real name Khamr (i.e. alcohol) as it is said, Al-Khamru Takh’murul Aql – Alcohol veils (or obscures) the intellect]. And they have given it other names as well but it does not isolate it from the fact that it is khamr [alcohol] and it is forbidden”. [1]

Ibn Umar said: The Messenger forbade [two matters related to eating and drinking]: sitting at a table where alcohol is consumed and a man who eats whilst lying on his stomach.

Allamah Zaid Bin Hadi al-Mad’khali, may Allah have mercu upon him, said:

In this hadith, there is guidance regarding the manners of eating food, because these two deeds are not from good manners. Firstly, sitting at a table where alcohol is consumed: It is not permissible for a Muslim to sit at a table where alcohol is consumed, because alcohol is the mother of all evil and a person is not safe [in such a situation]. The least sin regarding this affair is that one has shown approval to the one who consumes alcohol at a table. Secondly, regarding the [deed of] a man who eats whilst lying down on his stomach, it has been reported in a narration that the Messenger said about lying on one’s stomach whilst sleeping, “Indeed, it is a way of lying down that Allah hates”. [Sahih Al-Jami 2271]

It is not permissible for a man to lie on his stomach, rather he should lie down on his back, or on his right side and that is noblest manner of lying down, or on his left side and there is no harm in that. [2]

Read articles on the links: Huge Global Study in the Lancet: There Is No Safe Limit in the Consumption of Alcohol (And the Prohibition of Alcohol in the Qur’an):

http://www.shariah.ws/articles/suokooj-there-is-no-safe-limit-in-the-consumption-of-alcohol-and-the-prohibition-of-alcohol-in-the-quran.cfm

Muslim Attitudes to Alcohol and Intoxicants: The effect upon societies and individuals:
https://www.abukhadeejah.com/muslim-attitudes-to-alcohol-and-other-intoxicants-and-their-apparent-effects-upon-societies-islam-4-4/

The Dangerous Effects of Drugs & Alcohol in Society in Light of the Quran & Sunnah:
https://www.abukhadeejah.com/the-evil-effects-of-drugs-alcohol-in-society-in-light-of-the-quraan-sunnah/

WHY DO MUSLIMS NOT DRINK ALCOHOL? A brief explanation of the wisdoms behind Islam’s prohibition of alcohol and its benefit to society:

 

https://twitter.com/AbuIyaadSP/status/869850059277467648?s=09/embed

https://twitter.com/AbuIyaadSP/status/869850059277467648?s=09/embed


[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/338
[2] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/408

[2] Shaytan

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

Allāh, The Exalted, said:

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah. Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. [Al-Fatir. 5-6]

[يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ-O mankind! Verily, the Promise of Allah is true]-Meaning, Allah’s promise regarding the resurrection and recompense for one’s deeds is true. There is no doubt, uncertainty and confusion about it because it has been established by the divine and intellectual proofs. Therefore, when it is the case that this is true, then prepare for it, hasten by utilising your precious time to perform righteous deeds and do not be hindered from it by any hindrance.

[فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا- So let not this present life deceive you] – Meaning, its enjoyment, desires and the pursuits of one’s soul (heart), and thus you are diverted from the purpose behind which you were created. [وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ – And let not the chief deceiver deceive you about Allah] -Meaning, shaytan is an enemy of yours in reality, so [فَاتَّخِذُوهُ عَدُوًّا ۚ- so take (treat) him as an enemy]- Meaning, take him as an enemy every time and do not be negligent in waging war against him every time, because indeed he sees you whilst you cannot see him and he is always watching you.

[إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ- He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire]- Meaning, this is his goal and intent. so that the one who follows him is severely humiliated through severe punishment. (1)

Allah [The Most High] said: [وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ -And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!]’ [Al-Hajj. 78]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “When you hold fast to Allah, He will protect you. Allah will help you against shaytan and (the evil urges) of your souls – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need of this help is more than (his need for other things). And the completeness of this help is (granted) based on the level of one’s attachment to Allah”. (2)

Abu Sa’eed Al-Khudri, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed shaytan said, ‘By Your Might O my Lord! I will not cease to misguide your slaves as long as their souls are in their bodies’. The Lord (Allah) said, ‘By My Might and Majesty! I will not cease forgiving them as long as they keep seeking My Forgiveness'”. [As-Sahihah 104]


[1] An Excerpt from Tafseer As-Sadi.
[2]: Jalaa Al-Af’haam. Page 154]

Defenses for the heart against shirk, vain desires, and detrimental despair

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

Allah, The Exalted, said:

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ

Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest. [Al-Rad 28]

Allah said:

ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ

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. [Al-Zumar 23]

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

The religion is based on two matters: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him].

Allah [The Most High] said: [وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ – And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah [The Most High] said:
وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

And We created not the heavens and the earth, and all that is between them, for mere play; We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones).

Allah [The Most High] says: [وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ – And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…]

Allah [The Most High] said: [مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ – Allah did not create this but in truth]. Allah [The Most High] said: Allah [The Most High] said: [أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى – Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?

Allah [The Most High] says: [أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ – Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?]

Allah [The Most High] says: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ – And I (Allah) created not the jinns and humans except they should worship Me (Alone)]

Allah [The Most High] said:
ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things and that Allah surrounds (comprehends) all things in (His) Knowledge.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. Being grateful to Allah is the reason why a person is given an increase in blessings and favours. Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [1]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: The sincere person tastes the sweetness of servitude to Allah which prevents him from servitude to other than Allah, because there is nothing sweeter and more comforting to the heart than the sweetness found in belief in Allah–The Lord of the entire existence. [2]

The Impact of Love, Fear and Hope In The Worship and Behaviour of Muslim

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three things constitute shirk, injustice and indecency. Ascribing partners to Allah and invoking other than Him is the ultimate thing related to the heart’s attachment to other than Allah, murder is the ultimate thing related to going along with one’s intense anger and fornication is the ultimate thing related to going along with the intense urge of one’s desires. Because this, Allah mentioned the three together in the verse: [وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ – And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse]. [Al-Furqan. 68] [3]

Imam Ibn Al-Qayyim said: The people enter the fire through three paths: Ambiguous matters that bring about doubt in the religion ordained by Allah. Desires that leads to giving precedence to evil desires over obedience to Allah and seeking after His Pleasure. (Uncontrolled) anger that leads to transgression against Allah’s creation. The basis of all sins are three: Pride, and it is what led Iblees to the situation he found himself. (Uncontrolled) eagerness, and it is what led to Adam’s expulsion from Jannah. Envy, and it is what led one of the sons of Adam to (kill) his brother. Whoever is protected from these three affairs will be protected from evil. Disbelief occurs due to pride, sins occur due to disobedience and transgression and oppression occur due to envy. [4]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [5]

Allah, The Most High, said:
وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment.

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. [6]

There is no justification for anyone to commit suicide

Allah said:

وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا

And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you. [Al-Nisa 29]

Allah – The Most High – said:

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٍ۬‌ۖ فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ‌ۚ ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ

And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss. [Al-Hajj. 11]

Imam Al-Bukhari said, “Chapter: “And among mankind is he who worships Allah as it were upon the very edge” . Ibn Abbas said about this verse: A man used to come to Madinah and if his wife gave birth to a son and his mares produce offspring, he said, “This religion of Islam is good”. But if his wife did not give birth and his mares did not produce offspring, he would say, “This religion is evil”. [Al-Bukhaari 4742]

Imam As-Sadi said about this verse: There are those among the people who are weak in Iman- neither has Iman entered into his heart (with certainty) nor has it tasted its sweetness; rather, it entered into his heart either due to fear or by way of custom (merely entered due to what he saw the people doing) in a way that does not allow their Iman to be firm during trials. [فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ – If good befalls him, he is content therewith] – Meaning: When his provision continues to come easily and he does not face any hardship, he is contented due to that good and not due to his Iman. It maybe that Allah grants this person well-being and does not put him to trial that makes him turn him away from his religion.

[وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ – But if a trial befalls him, he turns back on his face] – Meaning: Either due to hardship or cessation of something he loves, he exits the religion.

[خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ – He loses both this world and the Hereafter] – Meaning: As for in the worldly life, he does not receive what he wishes due to exiting the religion. The one who makes apostasy his main source of wealth – as a replacement of his religion through which he thinks that he will obtain what he hopes for, he will not receive except that which has been portioned out for him by Allah. As for the afterlife, it is clear that he will be forbidden from entry into paradise whose expanse is as wide as the heavens and the earth. He will be deserving of the hell fire. [ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ – That is the evident loss]. [7]

Imam Ibn Al-Jawzee, may Allah have mercy upon him, said: Indeed, many people become helpless when their loved ones die. So amongst them is one who tears his clothes, one who strikes his face out of despair and one who raise objections. Indeed, I have seen an old man who reached nearly eighty years of age and used to strictly guard the congregational prayer. Then a son of his died and he said, “It is not worthwhile for anyone to supplicate, for indeed he will not be answered”. He then said, “Indeed Allah has turned away from us, for He has not left us with a child’’. Thus, I realised that his prayers and performance of good deeds was merely a customary thing because they were not nurtured upon knowledge and Iman. These (people) are those who worship Allah on an edge. [8]

Everyone will face trials: https://salafidawahmanchester.com/2025/03/20/the-prophet-drew-a-square-to-demonstrate-the-worldly-hopes-afflictions-and-death/

Sa’eed Bin Jubayr, may Allah have mercy upon him, said, “Patience is the person’s acknowledgment that what has afflicted him is from Allaah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [9]

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allaah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allaah we belong”. So, the person acknowledges that he belongs to Allaah and his owner does whatever He wants with him. Regarding the statement “Seeking for reward from Allaah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”. Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allaah’s decree and to restrain the tongue from complaining about Allaah. Whoever is whipped and his heart is displeased with Allaah, then he is not one who is patient”. [10]

Umar Ibn Al-Khattab, may Allah be pleased with him, said, “The best life we ​​have attained is through patience, and if patience was a man, he would have been an honourable (or noble man)”. [11]

Ali Bin Abee Talib, may Allah be pleased with him, said, “Indeed, patience concerning Imaan is the same as the head to the body, so if the head is cut off, the body will perish”. Then he raised his voice and said, “Indeed, there is no (sound) faith for the one who has no patience).” [12]

Ash-Sha’bee [may Allah have mercy upon him] reported that Shurayh [may Allah have mercy upon him] said, “Verily if I am afflicted by a calamity, I praise Allah four times. I praise (Allah) that it is not greater than what it was. I praise (Allah) as He blessed me with the patience to bear it. I praise (Allah) as He bestows on me (the ability) to remember what I hope for of reward, and I praise (Allah) for not placing this calamity in my religion”. [13]

Yahyah Bin Mu’aadh [may Allah have mercy upon him] said, “Paradise is surrounded by hardships and you hate them, and Hellfire is surrounded by desires and you seek them, so you are nothing except like a severely ill patient. If your soul exercises patience with the reluctance to take medicine (and then take it), you gain wellness (wellbeing) through patience; but if your soul is anxious about what it faces (and thus you refrain from taking the medication), the illness with which it suffers will prolong”. [14]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated: Despair only serves to delight one’s enemies, disappoint friends, anger Allah, please the devil, diminish one’s rewards, and weaken oneself. However, if one exercises patience and perseverance, they will frustrate the devil and send him away defeated, please Allah, bring joy to friends, and dishearten enemies. Furthermore, they will support their brothers and offer them consolation even before seeking solace for themselves. This exemplifies true steadfastness and the highest form of perfection, which is not found in actions such as striking one’s face, tearing one’s garments, or lamenting with cries of despair and frustration over what is decreed. [15]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated: “When a servant of Allah realizes that he belongs to Allah and that his ultimate destination is with Him, he finds solace in his afflictions. This understanding serves as one of the most effective remedies for those in distress, beneficial both in this life and the hereafter. It encompasses two fundamental truths that, when acknowledged by a person, and provide comfort in times of hardship. The first is that the person, along with his family and wealth, is truly the property of Allah, the Exalted. The second is that the servant’s return and accountability lie with Allah, his true Master. Ultimately, he must leave the world behind and approach his Lord alone, just as he was created initially, without family, wealth, or kin, but only with his deeds, both good and bad. Given that this is the servant’s beginning, what he possesses, and his end, how can he rejoice in what he has or grieve over what he has lost?” [16]

Ibn al-Qayyim stated, “The bitterness of this world is, in fact, the sweetness of the Hereafter, as Allah Almighty transforms them in this manner. Conversely, the sweetness of this world is akin to the bitterness of the Hereafter. It is far better for one to transition from temporary bitterness to everlasting sweetness than the opposite. If this is unclear to you, consider the words of the truthful and trustworthy: “Paradise is surrounded by hardships, while Hell is surrounded by desires”. (reported by Muslim, 2822). In this context, the intellects of people vary, revealing the true nature of individuals. Many prefer the fleeting sweetness of this world over the enduring sweetness of the Hereafter, unable to endure a moment of bitterness for the sake of eternal bliss, nor a moment of humiliation for everlasting honour, nor a trial for the sake of eternal well-being. For them, the present is a testimony, while the future remains unseen, their faith is weak, and the authority of desire prevails. This leads to a preference for immediate gains and a rejection of the Hereafter.” [17]

We 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). [18]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [19]

[اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ – O Allah, help me remember You, thank You, and worship You in an excellent manner]. [20]


[1] Al-Fawaa’id’ page 192-194]

[2] Majmu al-Fatawa 10/215]

[3] An Excerpt from Al-Fawa’id 131-132

[4] An Excerpt from Al-Fawaa’id 94

[5] at-Tib An-Nabawi. page180

[6] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[7] An Excerpt from Tafseer As-Sadi

[8] An Excerpt from Ath-Thabaat Indal Mamaat. Page: 11

[9] An Excerpt from Al-Fawa’id 131-132

[10] An Excerpt from Al-Fawaa’id 94

[11]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. By Ibn Abee Ad-Dunyaa. page23

[12]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. page 124

[13]Siyar A’laam An-Nubulaa 4/105

[14] Sifatus Safwa 4/94

[15, 16 and 17]: Zaad al-Ma’aad 4/173

[18] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[19] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[20] Sahih Sunan Abee Dawud 1522]