So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: “What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?” He [Yusuf] said: “It was she that sought to seduce me,” – and a witness of her household bore witness (saying): “If it be that his shirt is torn from the front, then her tale is true and he is a liar! [Yusuf 25-26]
Yusuf did not want to mention it (i.e. the woman’s guilt), but when the woman said, “What is the recompense (punishment) for him who intended an evil design against your wife…? He mentioned it and said, “It was she that sought to seduce me.” [1]
When the wife of the Aziz (falsely) accused him that he had sought to commit an immoral act with her, Yusuf, peace be upon him, belied her regarding what she had accused him and repelled what she attributed to him, saying: “It was not I who tried to seduce her; rather, it was she who sought to seduce me.” [2]
The scholars said: When she declared herself innocent and was not truthful regarding the fact she loved him—for it is characteristic of a lover to prefer the beloved over oneself—he (Yusuf) said, “It was her who sought to seduce me”. Thus, Yusuf spoke the truth in response to her false accusation and lies against him. Nawf ash-Shami and other than him said: It was as if Yusuf, peace be upon him, did not reveal (the details of) the affair, then when she transgressed against him (i.e. through the false accusation), he became angry and spoke the truth.[3]
[1] Tafsir al-Baghawi. paraphrased
ما كان يريد يوسف أن يذكره ، فلما قالت المرأة : ما جزاء من أراد بأهلك سوءا ؟ ذكره ، فقال : هي راودتني عن نفسي
[2] Tafsir at-Tabari. paraphrased
قال أبو جعفر: يقول تعالى ذكره: قال يوسف لما قذفته امرأة العزيز بما قذفته من إرادته الفاحشة منها، مكذِّبًا لها فيما قذفته به ودفعًا لما نسب إليه: ما أنا راودتها عن نفسها , بل هي راودتني عن نفسي
[3] Al-Qurtubi. paraphrased
قال العلماء : لما برأت نفسها ; ولم تكن صادقة في حبه – لأن من شأن المحب إيثار المحبوب – قال : هي راودتني عن نفسي نطق يوسف بالحق في مقابلة بهتها وكذبها عليه . قال نوف الشامي وغيره : كأن يوسف – عليه السلام – لم يبن عن كشف القضية ، فلما بغت به غضب فقال الحق
This is a continuation of the series on “The Correct Manner of Calling to Allāh” by Imām Shaykh Rabīʿ bin Hādī ʿUmayr al-Madkhali (ḥafiẓahullāh). Read Part 1, Part 2, Part 3 and Part 4.
Part 5:
وَقَالَ إِنَّنِى مِنَ ٱلْمُسْلِمِينَ
“And says: Indeed, I am one of the Muslims.” [Fussilat: 33]
Meaning, I am one of this group that has submitted, surrendered and yielded to Allāh, the Most High. Thus, he does not differ from this group, separate from it, oppose it or deviate from it.
I am one of the Muslims in heart and soul, in Daʿwah and Manhaj. I am one of those who have submitted and yielded to Allāh, the Most High, and not one of those who are Muslims in name only, without being Muslims in reality.
Those who submit and yield to Allāh, the Most High, and follow His Messengers in their beliefs, methodologies and manners—this is the type of Muslim who submits himself to Allāh. He does not submit to anyone other than Allāh, nor does he yield except to Allāh, His Messenger ﷺ and that which he came with.
“The good deed and the evil deed are not equal. Repel (the evil) with that which is better.” [Fussilat: 34]
This is an important lesson in moral conduct. How different good and evil are!
That is, if someone wrongs you, then as a matter of justice, you are entitled to take your right. However, out of virtue and for the sake of this Daʿwah, you should adorn yourself with forbearance and patience, forgive and overlook, and neither seek revenge nor retaliate.
Do not respond to evil with evil; rather, respond to evil with that which is better. Be good to him, for this will have a very positive effect on the heart and mind of the person who wronged you.
How much harm the caller to Allāh will encounter! If he fortifies himself with patience, forbearance, pardon and noble manners, then these are the qualities required by Daʿwah, and it is through them that Daʿwah efforts succeed.
“Then the one between whom and you there was enmity will become as though he were a close friend.” [Fussilat: 34]
Suddenly, the effects of this kindness cause him to change.
It was narrated to me that there was a caller who resembled Ibn Taymiyyah in intelligence, knowledge and memorisation. Thousands of disbelievers entered Islam through him. He was someone who never retaliated against anyone. He would respond to harm with goodness.
It was even said that a wicked person once came to him and struck him on the head with a pickaxe until he was almost dead. He lost consciousness due to the beating he received.
Then the authorities came, apprehended this offender and placed him in prison. This occurred while the caller was unconscious.
When he regained consciousness, the first person he asked about was the one who had beaten him, and where he had been taken.
The people said to him, “They have taken him to prison.”
The caller replied, “Never! I am not content for him to remain imprisoned.”
He requested that the man be released from prison. However, the authorities refused to release him.
Consequently, the caller continued spending money on the offender’s family until he was released from prison.
Upon his release, the offender went directly to the caller, embraced his Daʿwah and became one of his finest followers!
Therefore, the callers to Allāh, the Blessed and Most High, must adorn themselves with these noble qualities.
“But none is granted it except those who are patient, and none is granted it except one who possesses a great portion (of good).” [Fussilat: 35]
No one is granted success in attaining these noble qualities except those who are patient: calling to Allāh, exercising patience, pardoning others, showing forbearance, refraining from seeking revenge, and responding to an evil deed with good—with that which is better, not merely with good, but with that which is better—so that these excellent efforts come to fruition.
Then Allāh explained that those who possess these manners are the people of patience, and they possess a great share of good with Allāh, the Blessed and Most High.
Therefore, these are among the methods of Daʿwah.
The Salafi Daʿwah and the Unity of the Muslim Ummah
Among the successful methods and means of Daʿwah employed by the callers to Allāh are knowledge, patience, affiliation with Islam, and being eager to unite the Muslims.
People accuse the Salafi Daʿwah of causing division.
By Allāh, I do not know of any Daʿwah among the various movements present today that can compare with the Salafi methodology in this regard.
I do not find any Daʿwah more eager than the Salafi Daʿwah to see the entire Ummah become one Ummah, with all Muslims submitting to Allāh, the Most High.
For this reason, they call to holding firmly to the Rope of Allāh and returning to the Book of Allāh and the Sunnah of His Messenger ﷺ.
In contrast, others besides them do not possess this same commitment. Thus, implicitly, even if they do not openly declare it, they approve of these differences, conflicts, divisions and fragmentation within the Ummah.
Whereas the Salafi Daʿwah does not approve of any of this whatsoever. It rejects this division and calls upon all Muslims to hold firmly to the Rope of Allāh and return to the true religion of Allāh, which He revealed to them.
Due to their departure from many of the fundamental principles, subsidiary matters and texts of this religion, humiliation and disgrace descended upon them. This is something witnessed and well known to every person of intellect and insight.
The adherents of the Salafi methodology understand that Allāh will not remove from this Ummah the humiliation and disgrace under which it lives until it returns to the Book of Allāh and the Sunnah of His Messenger ﷺ.
“If you engage in ʿīnah transactions, take hold of the tails of cattle, become content with agriculture, and abandon jihād, Allāh will impose upon you humiliation which He will not remove until you return to your religion.”(1)
We believe in Allāh, and we affirm the truthfulness of the Messenger of Allāh ﷺ.
We call upon all Muslims to believe in all the Qur’ānic and Prophetic texts, to give these Prophetic texts great importance and the utmost consideration, and to be firmly convinced, in the depths of their souls, that all these slogans, approaches and proposed solutions can neither resolve the problems of the Muslims nor remove the humiliation that weighs upon their hearts.
This humiliation that weighs upon the hearts of the Muslims cannot be removed except through one matter—and it is a matter that is easy for whomever Allāh makes it easy for: returning to that which the Messenger of Allāh ﷺ and his Companions, may Allāh be pleased with them, were upon, namely, the Qur’ān and the Sunnah.
Have we understood?!
“Allāh has imposed humiliation upon you, and He will not remove it from you until you return to your religion.”
It is impossible for this humiliation to be removed from this Ummah through any other means.
Even if all the powers of the world were to unite to remove this humiliation from the Muslims, they would be unable to do so.
How could that be, when all the powers of the world are uniting to inflict humiliation and disgrace upon this Ummah?!
There is only one thing that can remove this humiliation from the Muslims: returning to the Book of Allāh, the Most High, and the Sunnah of His Messenger ﷺ; returning to the sound beliefs brought by the Prophets, peace and blessings be upon them; and returning to the correct methodologies brought by this noble Messenger ﷺ, whose Book has authority over all the revealed Books and Messages.
Reported by Abū Dāwūd (no. 3462), from Ibn ʿUmar (raḍiyallāhu ʿanhumā); graded ṣaḥīḥ by al-Albānī (raḥimahullāh).
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked about the statement that animals were created two million years before humans; so the responded with the verse of the Qur’an in which Allah informed us that the angels said:
Glory be to You (O Allah), we have no knowledge except what you have taught us]. [Al-Baqarah. 32] (1)
The Imam Abdul Azeez Bin Baaz followed the path of his predecessors, such as the likes of Imam ash-Shabi, may Allah have mercy upon him. Once Imam Shabi was asked about an issue in the religion, so he said, “I don’t know”. It was said to him, “Do you not feel shy of your statement, ‘I don’t know’ and you’re the jurist of the people of Basra?” So he said, “But the angels did not feel shy when they said:
I (Allah) made them not to witness the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers. [Surah Al-Kahf. Verse 51]
Imam Ash-Shanqeetee, may Allah have mercy upon him, said:
“The established meaning of this noble verse is that Allah did not make you witness when he created Iblees and his hosts. Allah did not make you witness the creation of the heavens and the earth – neither to seek your help to create them nor to create you, nor did you witness your own creation.
I did not make you witness one another’s creation to seek help to do so; but rather I (Allah) alone created all of that without a helper or supporter! So why do you give them the right that belongs to me alone and take them as allies (protectors) besides me, whereas I am the Creator of everything.
This verse – which shows that the Creator is the only true object of worship – is clarified in many other verses, such the statement of Allah:
Say (O Muhammad ): “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Auliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things, He is the One, the Irresistible.” [Ar-Rad. Verse 16]
This is the creation of Allah. So show Me that which those (whom you worship), besides Him have created. Nay, the Zalimun (polytheists, wrong-doers and those who do not believe in the Oneness of Allah) are in plain error. [Luqman. 11]
Say (O Muhammad ): “Tell me or inform me (what) do you think about your (so-called) partner-gods to whom you call upon besides Allah, show me, what they have created of the earth? Or have they any share in the heavens? [Surah Faatir. Verse 40]
I (Allah) did not make you witness your own creation, but rather I created you upon what I wanted and how I wished. (3)
Robust Clarifications By Our local Mashayikh
The Myth of Darwinian Evolution – By Shaikh Abu Hakeem [hafidhahullaah]
And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery, and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief, and arrogance). [1]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
First, they are declared as liars in their claim. Secondly, a notification that they are corrupt. Thirdly, attributed to the root of corruption with the confirmation of their true nature as corrupt individuals. Finally, declared as very ignorant, signifying their complete lack of self-awareness regarding their corrupt behaviour. [2]
And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]
And of mankind there is he whose speech may please you in this worldly life.
Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech. He emphasises what he says:
وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ
And he calls Allah to witness as to that which is in his heart.
Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this the case regarding the believers- those who are not hypocrites. And due to this Allah said:
وَهُوَ أَلَدُّ ٱلۡخِصَامِ
Yet he is the most quarrelsome of the opponents.
Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.
And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah does not like mischief.
Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetations, fruits and livestock decrease and become little due to evil deeds.
وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
And Allah does not like mischief.
Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).
This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty:
أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ
He is led by arrogance to (more) crime.
Thus, he combines disobedience to Allah and being arrogant towards the sincere advisers. [3]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allāh have mercy upon him, was asked:
We know the distinction between (the terms) Ṣāliḥ (righteous) and Muṣliḥ (righteous) reformer). But is it justified (allowed) for a person to be righteous without being a (righteous) reformer? And is there any way for Ahl al-Bidʿah to exploit this distinction?
And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief and arrogance).” (Al-Baqarah 2:11–12)
Therefore, the term muṣliḥ (reformer) comes from iṣlāḥ (reformation), which is the opposite of causing corruption. [Meaning (i.e. their claim when they claim reformation)]: “You think that we are causing corruption, whereas we are actually bringing about reform.”
As for a Ṣāliḥ (righteous person), he is righteous in himself. His goodness may extend to others, in which case he brings about reform, or his goodness may be limited to himself because of his weakness.
“The strong believer is better and more beloved to Allah than the weak believer, and there is good in both.”
“Whoever among you sees an evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of Iman.”
So, the person who changes evil with his hand or with his tongue may be counted among those who bring about reform. As for the person who denounces evil in his heart, he may be righteous, yet unable to bring about reform. [4]
Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.
Some Benefits Derived From This Hadith
The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].
This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.
This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].
This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.
In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake). (1) [End of quote]
Whenever something reaches you about good people of whom you know nothing but good—whether within or outside your city—make sure not to jump to conclusions, regardless of how convincing the complainer may be. Rather, if there is tangible proof of a mistake, investigate the matter and offer gentle advice.
Exercise careful deliberation and calmly ascertain whether the complaint is tainted by a self-serving attitude, selfishness, or double standards. Be sure to verify the facts, because disputes can sometimes involve deliberate misrepresentation followed by a predetermined judgement, straw man fallacies, framing manipulation, motivated reasoning, or poisoning the well. You may also find one or more of the following traits in some cases: unreasonable negotiation, opportunistic moralism, exploitative claims, excessive demands coupled with resistance to fulfilling one’s own obligations, weaponising religious advice, vindictiveness, bad-faith admonishment, or grudge-bearing. However, none of this should lead you to close the door to advice or the ascertainment of facts. Rather, listen attentively, investigate fairly, and act upon that which is best supported by the facts.
(1) Sahih Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadith Number: 7181 with Fath al-Bari
Khalid Bin Mi’dan, may Allah have mercy upon him, reported:
Umar ibn al-Khaṭṭāb, may Allah be pleased with him, appointed Saʿīd ibn ʿĀmir ibn Judhaym al-Jumaḥī, may Allah be pleased with him, as our governor over us in Ḥimṣ. When Umar ibn al-Khaṭṭāb arrived in Ḥimṣ, he said, “O people of Ḥimṣ! How have you found your governor?” So they complained about him (Sa’id) to him (Umar). It used to be said about the people of Ḥimṣ ‘the Little Kufa’ because of their complains about the governors.
They said, “We complain regarding four things: he does not come out to us until late into the day”. Umar said, “What a serious matter!” He asked: “And what else?” They said: “He does not respond to anyone at night”. He said: “And (also) serious matter”. He asked: “And what else?” They said: “He has one day each month when he does not come out to us”. He said, “A serious matter”.
He said: “What else?” They said: “He takes a short sleep during the days”, meaning that he would be overwhelmed by sleep resembling death (i.e. deep sleep)”.
So Umar gathered them together with Saʿīd and said: “O Allah! Do not let my judgement concerning him be mistaken today! What is your complaint about him?” They said: “He does not come out to us until late into the day”. He (Saʿīd) said: “By Allah! Even though I dislike mentioning this, (but) my family does not have a servant. So, I knead my dough, wait until it rises and bake my bread, perform ablution and come out to them”.
He (Umar) asked: “What (else) is your complaint about him?” They said: “He does not respond to anyone at night”. Umar said: “What do you (Sa’id) say (about this?)” He said: “By Allah! Even though I dislike mentioning this, indeed, I devote the daytime to them and the night to Allah, the Mighty and Majestic”.
Umar asked: “And what (else) is your complaint about him?” They said: “Indeed, he has one day each month when he does not come out to us”. Umar said: “What do you say (about this)?” He (Saʿīd) said: “Neither do I have a servant to wash my clothes nor do I have any other clothes to change into. Therefore, I wait until they dry up, scrub them (my clothes), and then I come out to them (the people) towards the end of the day”.
Umar asked: “What (else) is your complaint (about him)?” They said: “He takes a short sleep during the days”. He (Saʿīd) said: “I witnessed the scene in which Khubayb al-Anṣārī was killed in Makkah. Quraysh had cut his flesh into pieces, then placed him on a wooden trunk. They said to him: ‘Would you love that Muḥammad was to be in your place instead of you?’ So, he (Khubayb) said: ‘By Allah, I would not like to be with my family and children while Muhammad is pricked by even a thorn’. Whenever I (Sa’id) remember that day and how I had abandoned supporting him in that situation, while I was still a polytheist and did not believe in Allah, the Most Great, I would think that Allah, the Mighty and Majestic, would never forgive me for that sin. Then that great distress would overcome me”.
So, Umar said: “All praise is due to Allah, Who has not made me mistaken in my insight”. He then sent him a thousand dinars and said: “Use this to aid you with your affairs.” His wife said: “All praise is due to Allah, Who has made us independent of your service.” He said to her: “Would you like something better than that? We can give it to those who will come to us when we are most in need of it.” She replied: “Yes.” He then called a man from his household whom he trusted, divided the money into purses, and said: “Take these to the widow of the family of so-and-so, the orphan of the family of so-and-so, the needy person of the family of so-and-so, and the afflicted person of the family of so-and-so.” One gold coin remained, so he said: “Spend this one.” He then returned to his work. His wife said: “Why don’t you buy us a servant? What happened to that money?” He replied: “It will come to you when you are most in need of it.” [1]
In this regard, we remind ourselves regarding the hadith: Ali, may Allah be pleased with him, narrated: The Messenger of Allah (ﷺ) said to me: “When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.’” ‘Ali said: “I did not err since then.” [2]
Therefore, my beloved brothers and sisters in Manchester, we learn a good lesson from this. May Allah guide us and all the Muslims towards every noble moral conduct. Amin.
Civilisation, Moral Responsibility, and the Simple Solution for Whoever Allah Makes It Easy
Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:
Allah created the heavens and the earth in order that two obligations are fulfilled: His rights and the rights of His servants. Every Messenger and the divine scriptures were revealed to explain these two obligations: to worship Allah alone, reject all false gods and rivals, and follow His Messenger in that particular era and place. Allah revealed His scriptures and sent His Messengers to establish these two obligations. Allah, The Most High, said:
Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. [Al-Hadid. 25]
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).” [Al-Nahl. 36]
Because of this, the Messenger, peace and blessings of Allah be upon him, said: “O Mu’adh! Do you know what is the right of Allah upon His servants?” I (Mu’adh) said, “Allah and his messenger know best”. The Prophet said, “To worship Him alone and 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”. [Al-Bukhari 6938]
Imam Ash-Shaatibi, may Allah have mercy upon him, stated:
Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:
And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]
He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]
This is clear distinction in behaviour that can be seen as either civilised or uncivilised. Actions that align with divine revelation reflect moral integrity, while those that contradict it are considered evil, corrupt, or misleading. It is important to be cautious of those who promote misguided ideas in Muslim societies—individuals who aim to undermine the sound social values that are in harmony with the Messenger’s guidance, peace and blessings of Allah be upon him. Imam As-Sadi, may Allah have mercy upon him, rebuked those misguided individuals in Muslim countries who attempted to evaluate civilised behaviour through the lens of foreign practices. He stated:
“In the view of these deviants, revival and advancement means to assimilate into the morale and mentality of the outsiders – the enemies of all religions; lose all their personalities by adopting the personalities of those people, imitate them in their manners, dress, dealings and customs – precisely and distinctly, because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners. This is progress and advancement in their view, thus they replace that which is lofty, perfect and precious with something that is low and despicable. They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people, and for this reason they blindly imitated the foreigners in harmful matters. As for that which they possess of those things that are of benefit – even if associated with the religion, they are the most distant from it as is well known regarding their state of affairs.
And through that which the deviants decorate their falsehood is their strong language (or forceful speech) regarding modern culture (or intellectual development), whilst claiming that neither can manners be refined nor free from oppression and tyranny except by way of that. They exaggerated in praising it and its educators, vilify those who do not have this modern culture and ridicule them. They interpret it with various deviated interpretations and everyone blurting, because if sciences are disorderly and manners are based on them, then this is how its people will behave. They do not agree – in anything – in their views and opinions, and all their statements refer back to toppling the religion and manners. Indeed, sound intellectual development and beneficial refinement is that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait, cleansed deeds and etiquettes until matters became rectified, the state of affairs came to be upright, combined between the religious and worldly affairs, reformed the beneficial morale and the material sciences that support them.
And certainly what is witnessed is a testimony to that which we have mentioned, for indeed the contemporary (or modern) sciences and inventions – despite their expansion and vastness – have been unable to rectify the manners, bring about sound virtues and remove evil due to them being devoid of (sound) religion; rather the religion of Islam is that which will guarantee this rectification, undertake this beneficial refinement, direct towards every good and deter every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs. Whoever looks at its fundamentals, subsidiary issues and what it deters, he will find the affair as we have mentioned; rather -above everything else -Allāh is the granter of success”. [2]
Moral Responsibility and Not Oppression (Wrong doing)
Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But the human being bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Al-Ahzab. 72]
Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah – The Almighty – said, ‘O My servants! I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another’”. [Sahih Muslim 2577]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:
Dhulm (injustice or oppression) is three types according to the people of knowledge (i.e. the scholars).
First: The greatest of them is Shirk (polytheism or to ascribe partners to Allah). And why is shirk referred as Dhulm [injustice]? That is because the basis of injustice is to place something in other than its rightful place. And the meaning of shirk is to direct acts of worship to other than its rightful place and this is the greatest injustice, because when they (i.e. the people of shirk) directed acts of worship to other than its rightful place and to those who are not deserving of it, they equated the created (beings) to the Creator and a weak one (i.e. a created being) to Al-Qawiy [The One Perfect in Strength (i.e. Allah)], who is able to do everything. Therefore, is there any greater injustice after this?
The second type of Dhulm (oppression or injustice) is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is obligated on him to save himself and place himself in an appropriate situation, and that is to obey Allah etc
The third type of Dhulm (oppression or injustice) is committed when a person oppresses others (or commits injustice against them) by taking their wealth (unlawfully), backbiting them, spreading tales about them, stealing their wealth, violating their honour through backbiting, tale carrying, slander, or shedding their blood by way of unlawful murder, beating them, inflicting injuries, degrading them without right etc. [3]
One of the ways in which some wealthy nations exploit less influential nations is through food. Many of us are aware that food waste occurs not only in households and during special events but also within the food industry itself. It is well known that in some wealthy countries, farmers are sometimes instructed to discard perfectly good produce. This situation arises for several reasons: either due to the lack of a good system of distribution that often lead farmers to overproduce, leaving them with no option but to throw away surplus goods. However, despite this excess, many individuals still struggle to afford nutritious food.
Secondly, there are instances where profit-driven motives led some capitalists to make decisions that disregard the well-being of others. For instance, there have been cases in wealthy nations where farmers were told to reduce their livestock numbers to drive up prices, leaving many families unable to afford meat. This behaviour highlights a troubling aspect of capitalism, where the creation of artificial scarcity can have dire consequences for those who are already vulnerable. In relation to trade, Shaikh Abu Khadeejah, may Allah protect him, stated: “Also with regards to buying and selling, Shaikh Abdul Waahid Abu Khadeejah -may Allah preserve him- stated:
“The way that countries buy and sell with each other does not always help people in poor countries. Producers of crops like wheat and rice will usually sell to the country that will pay them the most for it, so poor countries cannot compete and therefore cannot buy crops to feed their people. So these poor people have to grow their own crops to feed themselves. In many poor countries the rich farmers grow cash crops such as fruit and flowers that they sell to rich countries and their profit often does not help the poor people. So the Muslim is always encouraged to give aid to those less fortunate, so that no one in the land remains hungry, unclothed or unsheltered. Islam has no problem with people becoming wealthy so long as the poor not are neglected; they must be taken care of, helped, educated and empowered to look after themselves. Wealthier Muslims are obligated to give in charity (zakāt) every year, and each Ramadān (zakāt al-fitr)”. (4)
An Example of Exploitation Through Ribaa
Indeed, it is impossible for any country to improve its economy whilst constantly being in bondage to lenders. A typical example is that as soon as a nation is heavily in debt, the lenders can easily gain the upper hand through Structural Adjustment Policies (SAPs) – secure repayment of the debt and demand economic restructuring. In some cases the weaker nation is forced to reduce spending on essential social services, such as health, education and development, whilst repayment of the debt is given priority as well as the possibility of giving the lender easy access to the country’s raw materials. This is well known and whoever researches will come across a lot that has been written on the subject matter. Indeed, there is no benefit in providing financial assistance that is followed by harm. Allah, The Most High, said:
Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Al-Baqarah. 263]
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264].
Indeed, debt is a heavy burden, let alone when accompanied with usury. Aa’isha, may Allah be pleased with her, narrated that the Prophet [peace and blessings of Allah be upon him] used to invoke Allah in the prayer [before the Tasleem] saying: “O Allah, I seek refuge with You from the punishment of the grave and from the trial and affliction of the anti-Christ (Maseeh Ad-Dajjaal) and from trial and affliction of life and death. O Allah, I seek refuge with You from sins and from being in debt.” Someone said to him, ’‘Why do you so frequently seek refuge with Allah from being in debt?’’ The Prophet [peace and blessings of Allah be upon him] replied, “A person in debt tells lies whenever he speaks (i.e. through finding excuses due to being unable to repay), and breaks promises whenever he makes them (i.e. due to being able to pay at the time he promised to pay)]”. [Al-Bukhari 832]
Imam Ibn Al-Qayyim, may Allah have mercy upon him] said:
The Prophet, peace and blessings of Allah be upon him, combined [in this supplication between seeking Allaah’s refuge] from sins and debt, because indeed sins necessitate loss in the afterlife and debt necessitates loss in the worldly life. [Al-Fawaa’id page. 97]
Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Surah Al-Mutaffifeen]
Allah explained who the Mutaffifeen are in his statement:
Those who, when they have to receive by measure from people, demand full measure] -Meaning, they take from them in full what is established to be their due and demand in full without any loss.
وَإِذَا كَالُوهُمۡ أَو وَّزَنُوهُمۡ يُخۡسِرُونَ
And when they have to give by measure or weight to people, give less than what is due.
Meaning, when they give the people what they are entitled to by way of measure or weight, they give them less- either by giving short measure or weight, or by not giving the full measure or weight, or by not filling the measuring or weighing equipment and what is similar that. This is tantamount to stealing the people’s wealth and not being fair to them. If this is the threat of divine vengeance against those who give short measure and short weight, then those who take people’s wealth by force or by stealing are more deserving of this threat than those who give short measure and short weight.
This noble Ayah shows that just as a person takes from the people what he is entitled to, it is also obligated on him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this Ayah are proofs and statements, because indeed what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, therefore, it is obligated on a person also to make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good.
Then Allah issued a threat to those who give short measure, stated with amazement regarding their state of affairs and their persistence upon what they are doing. Allah said:
Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of all that exists.
Meaning, what makes them dare to give short measure is because they do not believe in the Last Day, otherwise had they believed in it and known that they will stand before Allah to give account – whether related to something small or big, they would stopped and repent.
Prophet Shu’aib [peace be upon him] advised his nation about unjust trade practices
Allah [The Most High] said in Surah Hud Ayah 88 that Shu’aib [peace be upon him] said to his people:
O my people! Tell me, if I have a clear evidence from my Lord
Meaning: I am upon certainty and tranquillity regarding the correctness of [the Message] I have brought.
[وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allah) has given me a good sustenance from Himself]- Meaning: Allah has given me various types of wealth.
I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you from [the evil practice of giving lower in weight and Measure by way of cheating in business transactions], yet I myself do the same and eventually you will charge me for doing so; rather I will not forbid you from an affair except that I will be the first person to hasten to abandon it;
إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ
I only desire reform so far as I am able, to the best of my power.
Meaning: I do not have any other intentions [goals or aims] other than to rectify your state of affairs and the things that are of benefit to you. And because this statement of Shu’aib contains something which may indicate that he is attributing piety to himself, he repels it with the statement:
وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ
And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power;
عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
In Him I trust and unto Him I repent.
Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all the various acts of worship He has commanded me to draw close to Him by performing good deeds. By way of these two affairs- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience- a person’s state of affairs becomes upright, just as Allah [The Most High] said in another Ayah: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him]. [5]
Therefore, whenever you hear the words ‘civilised’ and ‘uncivilised’ being attributed to a belief, view, thought or deed, you must judge the affair based on the infallible divine revelation – the Qur’an and the authentic Sunnah. And whenever you hear the term ‘the third world’, then do not forget the global structural injustices through which some nations enslave others. And recall the Ayah:
Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But the human being bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah Al-Ahzaab. Verse 72]
The Simple Solution For Whoever Allah Makes It Easy
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [6]
In article, we cited examples of injustice, focusing mainly on Western exploitation and neocolonialism. However, history shows that various nations and groups have consistently oppressed others. For instance, the prophets and their followers constantly faced oppression, as did Bani Israel under Fir’awn, and Muslims during the Makkan period experienced severe oppression. Therefore, while Western civilisation is highlighted as an example of oppression towards former colonies, it is important not to forget that other nations and groups have also engaged in oppressive actions throughout history, continuing into our present era.
And Allah knows best
[1] Al-I’tisam 3/434]
[2] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. page 33- 36
[3] An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ page 55-56]
Imam As-Sadi, may Allah have mercy upon him, said: Meaning:
Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [1]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:
First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.
Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.
Third: Allah enables one to be a desirer of it.
Fourth: Allah enables one to act upon it.
Fifth: Allah enables one to be steadfast and continue upon it.
Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.
Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.
Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.
Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.
Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [2]
Cutting Corners Leads to Severe Consequences
It used to be said that whoever perpetrates these three acts will be haunted by them:
O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.
[1] An Excerpt from Tafsir As-Sadi
[2] Madarij As-Salikin 3/510
[3] Kitab Uyun Al-Akhbar 1/149 by Al-Allamah Ibn bn Qutaybah, rahimahullah
And obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost. [Al-Kahf 28]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
When a servant wants to take a man as an example to follow, then let him observe: Is this person among the people who remember Allah or from the heedless? Is he ruled by desires or the revelation? If desires is what rules over him, he is from the heedless, and is one whose affair has been lost, then he (i.e. the one looking for someone to follow) should not take him as an example or follow him, for he will lead him to destruction. And the meaning of “One whose affair has been lost” has been explained as neglecting the thing that a person is obligated to adhere to and fulfil, and through which he attains sound guidance and success, and fallen short in fulfilling it. It has (also) been explained as excess, meaning that he has gone beyond the proper bounds. It has also been explained as destruction, and as opposition to the truth. All these explanations are close in meaning.
And what is intended is that indeed Allah, Glorified be He, free from all imperfections, The Most High, has forbidden obeying someone who combines these characteristics. Therefore, it is obligated to man to observe his Shaikh, his role model, and the person he follows. If he finds him to be like this, then let him keep away from him. But if he finds him to be someone who is predominantly occupied with the remembrance of Allah and following the Sunnah, and his affairs are not neglected, but he is firm and resolute in his affairs, then let him hold firmly to his way. [Al-Wābil al-Ṣayyib min al-Kalim al-Ṭayyib, pp. 92-93][end of quote]
We all know that regardless of how virtuous a person is, he will not be free from shortcomings. Therefore, the issue is not to set out looking for someone perfect, but someone who is upon the Sunnah and known for good conduct. All praise and thanks be to Allah, such people are many, including our senior scholars and their upright students.
Also Read: https://salafidawahmanchester.com/2025/02/17/i-have-met-the-mashayikh/
