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The Destruction of Nations Through Selective Punishment

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Allah, The Most High, said:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ

Mankind was one community (i.e. upon Tawheed and Allah’s Shari’ah) and Allah sent Prophets with glad tidings and warnings, and with them, He sent the Scripture in truth to judge between people in matters wherein they differed]. [Surah Al-Baqarah. 213]

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

And even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, sometimes it cannot give a detailed explanation in a dispute between the people of the earth due to the minute details and ambiguities [in that dispute], and at other times due to the fact the people differ when prioritizing necessities. Therefore, due to this Allah [The Most High] commanded us to return to the revelation in times of dispute. [1]

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [2]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”. Meaning: Destroyed through punishment due to their sins. They were destroyed due to this matter because they said, this is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [3]

Imam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [4]

[1] Dar Ta’aarud Al-Aql Wan-Naql: 9/17-18

[2] Saheeh Muslim. 1688a

[3] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[4] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

The Upright Approach to Race, Culture, and Identity: A Brief Reflection

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

Allah, The Most High, said:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for people of sound knowledge.[Ar-Rum. 22]

Allah, The Mighty and Majestic, said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.   https://www.thenoblequran.com/q/#/search/49_13

Without delving too deeply, there is an ongoing conversation about whiteness, white privilege, blackness, and the Black experience, especially after victories or losses in football matches and in many other discussions. Some uninsightful people simply cannot accept the fact that our Creator decreed our nations and skin complexions, regardless of where we are living. As someone from a family that is quite diverse in terms of African inter-tribal blood relations—with the Fulani, Mandinka, Wolof, Aku, Sereer, Hausa, and others—and with grandchildren from Caribbean and various white backgrounds, it is remarkable how Islam has brought us together.

In light of the discussions among people regarding whiteness and blackness, we chose to examine the issue briefly. Whiteness, as some describe it, is a field of critical study that has emerged from Critical Race Theory. It investigates whiteness not as a biological fact but as a socially constructed racial category and a system of privilege. This field explores how the notion of whiteness has been historically influenced by social, economic, and political forces, creating unseen advantages for white individuals and establishing a racial hierarchy that positions whiteness as the societal norm. The theory scrutinises how this racialisation operates, sustains power dynamics, and affects lived experiences. It challenges the often-overlooked privileges and standards associated with being white.

In this context, we are all well aware of the fact that any race that has held dominance over others—be it black, white, or Asian—did establish social systems that grant privileges to some while leaving others disadvantaged. Moreover, even within the tribes of particular nations, there exists oppression and discrimination. Every occurrence of structural inequality is supported by either prejudice, tribalism, clanism, or racism, none of which accords with the teachings of the noble prophets. Thus, we declare that Islam abolishes all of this. Refer to this article—starting on page 10—which discusses the Conditions Leading Up to the Arrival of the Final Messenger, the Elimination of Social Class Conflict, and the Abolishment of Structural Inequality.

https://salafidawahmanchester.com/2025/10/24/a-brief-examination-of-the-foundations-and-frontiers-of-human-rights/

Regarding blackness, some authors do not refer to it as something linked to individuals whose ancestors originate from Africa. Instead, they approach it as a cultural phenomenon of being Black. This is because they argue that one can be African American without being Black, just as one can be both African American and Black. They contend, from a cultural standpoint, that Blackness encompasses a multitude of meanings across the past, present, and future, making it impossible to encapsulate in mere words. It represents a culture, a style, an unwritten constitution, a perspective, a way of life, an expectation, an emotion, a source of motivation, a catalyst for change, radicalism, potential, history, current reality, and future possibilities. It embodies everything. For instance, some might say, “I was born to Black parents in a Black neighbourhood in the Black city of Atlanta. From an early age, I was immersed in the civil rights movement and its key figures.” Some individuals argue that the notion of “blackness” (referring to black skin) has been utilised to describe both the external and internal traits of a “black group” (or “race”). This study outlines the evolution of this concept from ancient times, through the Middle Ages, and into modernity, where it laid the groundwork for the development of race theories.

After briefly reviewing various points on the subject of Whiteness and Blackness, I encountered several disturbing racist notions which, when examined more closely, appear to originate from mere misguidance and a straying from Allah’s path. However, this does not imply that every description of Whiteness and Blackness is tantamount to racial bias, prejudice, or bigotry. Rather, whenever these discussions take place, we as Muslims must judge them according to the divine revelation, because the divine revelation is the lens through which we examine ideas, concepts, and beliefs.

And there are other instances when the ideas, preferences, or practices of people—regardless of their racial origin or cultural background—are merely habits that we may not prefer, but they are not in contradiction with any Islamic principles. For example, an African man who has eaten with his hands for most of his life but suddenly prefers to eat with a spoon, or prefers fish and chips, does not imply anything to be frowned upon. Nor is there anything wrong when a white person prefers the food of an African nation.

So, when someone associates fish and chips with Whiteness, there is no harm in doing so because, as far as we know in the modern era, it is a food associated with white Europeans, the English, Greeks, and others. Likewise, when we associate Benachin with Blackness, there is no harm in doing so because, as far as we know, it is a food attributed to West Africans. There are also other habits related to dress, speech, and behaviour that can be described as expressions of Whiteness or Blackness, yet they carry no contradiction with Islam, nor are they considered racial bigotry. However, as mentioned earlier, we should always return to the divine revelation when judging these matters. And where people refuse to acknowledge our views, we still treat them fairly, neither generalising about them nor responding with aggression. Also, one should be aware of the fact that when these terms—Whiteness and Blackness—are used to describe cultural practices or historical associations, they should not be considered, straight away, as expressions of racial ideology. Rather, every discussion or expression should be judged according to the divine revelation, rather than through personal emotions or cultural assumptions.

To conclude: The two verses mentioned at the start of this article are sufficient for believers to understand that virtue is not defined by race; rather, it is based on piety and righteous deeds, as found in Surah al-Hujurat, ayah 13. Thus, there is no need to refer to any of those comments about Blackness and Whiteness, as they are merely expressions of racist ideology. It is also crucial to recognise that, in response to racism, some black individuals have resorted to labelling white people as devils. This clearly stems from misguidance. The solution is simple: we must return to the Creator’s path. He created us from one male and one female, made us into nations and tribes, and stated that the best among us are those who fear Him the most. End of discussion, with no need for theories or counter-theories regarding Blackness and Whiteness.

Nonetheless, this does not imply that we should become complacent when any individual or group from a particular race commits acts of injustice against another race purely based on a flawed sense of racial superiority. Furthermore, we do not endorse any cultural practices, whether labelled as Whiteness or Blackness, that conflict with Allah’s Shariah. In this regard, we reject everything that opposes Allah’s Shariah, including the views of any pan-Africanists that extend beyond what is prescribed by the Creator in one’s quest for justice. Similarly, we reject all notions of White Supremacy, all other racist theories, and all un-Islamic cultural practices among Africans, Asians, and others.

We express our gratitude to Allah for guiding us to Islam and for the blessing of having brothers and friends from diverse clans, tribes, and nations. We also endorse all cultural practices and expressions that do not contradict Islam. When such practices or expressions do contradict Islam, we engage in discussion to voice our views in a rational manner rather than resort to verbal abuse, arrogance, or scornful behaviour.

And Allah knows best.

All of them in the fire, except one

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, Hadaadis, History of Islam, Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shi'a, Shirk, Sin, Sufis, Worship - 'Ibaadah'.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

“What is the intent behind the statement of the Messenger, peace and blessings of Allah be upon him, statement when he spoke about the Ummah in the hadith: “All of them (the sects) are in the fire except one” and what is that one?. Also, will all the other 72 (deviant) sects be in the fire for eternity? Benefit us”.

Response: The prophet, peace and blessings of Allah be upon him, said, “The Jews split into 71 sects, meaning all of them are astray and their affair ruined, except one. The Christians split into 72 sects, meaning all of them are astray and their affair ruined, except one. And this Ummah will split into 73 sects- all of them in the fire, except one. This one group is Ahlus Sunnah Wal Jamaa’ah [those who firmly adhere to the authentic Prophetic Sunnah and are united upon that] – the companions of the Prophet and those who follow them exactly in faith, the adherents to pure Islamic monotheism and sound faith.

As for the other 72 sects that have been threatened with the fire, among them is one who is a disbeliever (a), among them is one who is a sinner and among them is one about whom it is established with clear evidence that he is an innovator in religious affairs. So, the one – among them – that dies in a state of disbelief (b) will be in the fire for eternity, the one that dies in a state of adherence to religious innovation that is lesser than major disbelief (c) or sins is under the will of Allah, while still threatened with the fire. So, based on this it is known that not all of them are disbelievers, but rather among them is a disbeliever and other than him among the sinners and the innovators in religious affairs.

https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9

May Allah bless and reward our beloved brother Zulfikaar for sharing the Arabic text Imam Ibn Baz’s clarification Aameen

[a and b]: NB: Takfeer – declaring that a Muslim left the fold of Islaam is a judgement that can only be given by the upright scholars and none else.  https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

[c]: NB: All innovations in the religion are evil, but there are those that exit a person from the fold of Islam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islam (Bida’atul Mufassiqah). Al-Allamah Rabee Bin Hadi Al-Mad’khalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allah grants him Tawfeeq and he returns to the truth, then all praise is due to Allah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)..www.rabee.net/ar/questions.php?cat=26&id=484

The Addiction That Destroys Harmony

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

Allah’s Messenger, peace and blessings of Allah be upon him, said: 

Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion. [1]

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

The Prophet, peace and blessings of Allah be upon him, clarified that the corruption through craving for wealth and high status in the religion cannot be lesser than the corruption (caused) by two hungry wolves let loose among a livestock, and this is manifest, for indeed there is (nothing) of this craving in the sound religion. This is because when the heart tastes the sweetness of servitude to Allah and love of Him, nothing else becomes more beloved to it than that. Through this, evil and immorality are averted from the people who are sincere to Allah. [2] 

Imam Ibn Rajab, may Allah have mercy upon him, said: Eagerness for high status is of two types: the first type is to seek high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the good of the afterlife, its nobility, honour and elevated station. Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious. [Al-Qasas. 83]  

The second type is to seek high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption. This is because knowledge, deeds and Zuhd are for seeking what Allah (has prepared for His slaves) of high station and everlasting bliss – a means to drawing close to Him and to receive His favours. Imam Sufyaan Ath-Thawree, may Allah have mercy upon him, said: “Knowledge has more virtue because it is for attaining fear of Allah, but if not, it is just like all other things”. [3]

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

The seeker of leadership – even through falsehood- is pleased with a statement that contains an exaltation of him, even if it is falsehood. He becomes angered by a statement that contains a rebuke against him, even if it is truth. The (true) believer is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah, The Most High, loves truth, truthfulness and justice, and He hates lies and oppression. [4]

Imam Muhamad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock, then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves wealth or status will corrupt the religion. Because of this, it is obligated to a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allah to aid us to accomplish this”. [5]

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

Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair”. [6]

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

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

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

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. [7]   

Wholesome Mutual Relationships

[1] Declared authentic by Imam Al-Albani [ may Allah have mercy upon him] in Saheeh Sunan At-Tirmidhee 2376

[2] An Excerpt from (Majmoo Al-Fataawaa) 10/215]

[3]Majmu Al-Fatawa. 10/600

[4 Excerpts from the book (Two hungry wolves let loose amongst a flock of sheep) pages: 29-33]

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

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

[7] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-200

 

The Creeping Influence of Emotionalism, Whataboutism, and Populism in Discussing Da’wah Issues

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Allah, The Most High, 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] Read article on this link: https://salafidawahmanchester.com/2026/04/13/1-justice-for-all/

Ask Allah for guidance to follow this Ayah, and to keep you away from emotionalism that clouds clarity and truth, as well as populism and whataboutism in Dawah. When demanding justice, we must not allow emotions to lead us to favour someone we love more than others, even though the other person deserves more support or defense.

We have suddenly begin to witness behaviours – among some those who heavily rely on social media for Dawah – resembling emotionalism, whataboutism and populism. This involves some people who claim to be committed to justice, but a closer look at their actions reveals a tendency to shift discussions, evade issues, or fearmongering instead of focusing on the clear proofs. For instance, instead of discussing – with unambiguous knowledge based proof – whether someone is guilty or if disciplinary action is justified, they divert the conversation with questions like, “What about this other person?” Indeed, this question does not automatically mean that a specific disciplinary action is unfair. Secondly, it is important that one questions or demands justice in manner that is free from false equivalence by suggesting or insinuating that two situations are identical without providing clear, unambiguous proof. This is absolutely a waste of time- neither can it distract people who have been around for many years nor dupe those among us who have dealt with personalities who were more manipulative than some people at present. This question cannot make any sensible person become oblivious of the fact that a questioner may mix speculation with suspicion, implying that another person should also face consequences, yet fail to present any facts or evidence to back that claim. This behaviour is becoming common in the rhetoric of some people who consider themselves advocates for justice, while true justice demands consistent standards and evidence, rather than just raising unresolved questions, appealing on behalf of personalities or name-dropping. Therefore, it is important to remind these time-wasters – on social media – that if person A has been proven to have done something wrong, the question of whether person B has also done something wrong is a different issue, and the two only become the same when clear, unambiguous proof is presented. Therefore, it is not befitting for our youth to engage with such individuals, whether in person or through social media platforms, where they spread thrive on emotionalism, whataboutism or populism in the name of Dawah, objectivity, and justice.

Indeed, fruitful and honest discussion should always return to the evidence, asking: Do you have proof that the other person committed the same wrongdoing? If so, let’s look at it. If not, we can only evaluate the case for which we have evidence. This approach ensures equal treatment while preventing unsupported claims from undermining evidence-based decisions. Thus, we do not need social media Dawah personalities – regardless of who they are – who speak about fairness but fail to meet the evidentiary standards necessary for true justice. Someone might genuinely think they are highlighting double standards, but without proof that the cases are similar, they are making an assumption instead of clearly demonstrating the truth. The approach should be: “What evidence do you have that the disciplinary action against A is justified, while B is not?” When the response is “nothing,” we explain that the conversation is no longer about justice, rather, it’s about refusing to assess the evidence on its own merits. To complicate things further, some may take this useless pursuit to extremes, saying more than their emotionalism and whataboutism permits, thus expressing ideas that are tantamount to Riba of the tongue. Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1)

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth.

“Without a just cause”.

This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him:

“From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.”

Al-Qaadhee may Allah have mercy upon him, said,

”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)
Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibn Al-Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

There are also those who behave like demagogues, trying to gain influence by appealing to emotions, grievances, and identity instead of using careful deliberation. They present themselves as speaking uncomfortable ‘truths’ and portray honest critics as enemies of the common people or opponents of tolerance. Instead of relying on clear, unambiguous knowledge-based proofs, they take positions that resonate with their audience, not because they are well-founded. They speak with authority beyond their competence while appearing confident, turning issues into moral causes to justify broader claims or actions. This behaviour resembles mission creep or overextension, starting with a defensible point but leading to conclusions that don’t logically follow.

Others operate under the modest claim: “I am just saying we should discuss this”, then they shift to a stronger or controversial stance without any credible proof cited, and finally retreating to the modest claim when challenged. Furthermore, they continue framing justified criticism as intolerance or censorship instead of addressing the substance of the criticism. They use their large audiences to legitimise or normalise individuals or ideas that might not otherwise get attention. All of this is clothed in populist rhetoric: starting from partially defensible premises, extending them beyond what the evidence supports, using emotional appeals and identity-based framing, portraying opposition as intolerance, and using their platform to amplify or legitimise controversial voices. The Prophet, peace and blessings of Allah be upon him, said:

“The most hated of men in the sight  of Allah is the one who is most quarrelsome”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A warning against argumentation, falling into evil behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so;  but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best.

The hadith is a warning against lying during argumentation, falsehood and adorned speech until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this takes place from a person who is extremely quarrelsome, goes into excess in the matter and does not feel shy in the presence of Allah- neither fears punishment in this life nor in the next life. When it is the case that the extremely quarrelsome person is blameworthy, the person who has good conduct – if entitled to something – during an argument and other matters, will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. (6)

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

Quotes:

The wise man is the one who posses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after.  If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. (7)

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement.

Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. (8)

Avoid False Analogies And Lying During Disputes

Allah said:

إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ

If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Yusuf. 77]

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

Allah informs us about Yusuf’s brothers [Footnote I] that when they found the bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him)”. Thus, they did not draw a (sound) comparison between the basis of the matter and its shared characteristics based on a (sound) reason nor its evidence; but rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past)”. This (analogy of theirs) is a void comparison between similarities and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [9]

Avoid Burdensome Speech In Seeking to Win An Argument

The Messenger, peace and blessing of Allah be upon him, said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”.

Al-Allamah Abdul Muhsin Al-Abbad [may Allah preserve him] said:

“The person intended in this Hadith is the one who speaks eloquently while using obscure or ambiguous language, immersing himself in speech and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [10]

[1] Abu Daawud 4876

[2] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[3] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[4] Musannaf Abdur Razzaaq 19528

[5] Siyah A’laam An-Nubulaa: 4/261

[6] An Excerpt from at-Taleeqaat Al-Maleehah Alaa Silsilah Al – Ahadith As-Saheehah. 1/26

[7] An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266

[8] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

[9] I’laam Al-Muwaqqi’een 1/198. paraphrased:

قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]

أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[10] Explanation of Sunan Abu Dawud. Audio number 569

Language and Concepts: Preserving Identity Through Education

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

One of the general fundamental principles (in Islam) is to know that words are two types- words that are mentioned in the Qur’an and Sunnah, and it is obligated to every believer to affirm them- affirm what Allah and His Messenger have affirmed, and negate what Allah and His Messenger have negated.

The words affirmed by Allah is truth and the ones Allah negated are (negated) in truth because Allah speaks the truth and guides to the straight path. The words of the divine Islamic legislation are sanctified and it is part of perfection in knowledge that one seeks after the (sound meanings) which the Messenger, peace and blessings of Allah be upon him, intended by them, in order to affirm what he affirmed and negate the meanings he negated, because it is obligated to us to believe and bear witness to everything he has stated and follow him in everything he has commanded.

As for the words that are neither found in the Qur’an and Sunnah nor did the pious predecessors hold a consensus regarding whether they are negated or affirmed, it is not incumbent upon anyone to agree with the one who negates or affirms them until its intended meaning is explained. If its intended meaning agrees with the (creed, revelation, commands, prohibitions etc) conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition, it is rejected. [1]

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

Indeed, Allah created (Jinn and humankind) and gave them an innate disposition to recognise Tawhid, obey Him and worship Him alone; but they differed – some of them believed and others disbelieved. Allah said:

هُوَ ٱلَّذِى خَلَقَكُمۡ فَمِنكُمۡ ڪَافِرٌ۬ وَمِنكُم مُّؤۡمِنٌ۬‌ۚ

He it is Who created you, then some of you are disbelievers and some of you are believers.

Allah wishes belief and well-being for them, but shaytan and the callers to evil wish disbelief and evil for them. Allah [The Exalted] said:

يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَہۡدِيَڪُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِڪُمۡ وَيَتُوبَ عَلَيۡكُمۡ‌ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ۬
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡڪُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّہَوَٲتِ أَن تَمِيلُواْ مَيۡلاً عَظِيمً۬ا

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise. Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Due to this, Allah sent the Messengers, revealed the Books and established His proofs, thus, there are those amongst humankind who accept the truth and embrace faith by choice, and there are those who reject the truth and embrace disbelief by choice. Indeed, Allah has laid down the differences between the believers and unbelievers in this life and the next, and He forbade that the two groups are made equal. Allah [Glorified be He and free is He from all imperfections] has set out recompense and judgment for each of the two groups in this life and the next. He has given a distinguished name to every group, such as [Mumin – believer], [Kaafir- unbeliever], [Barrun- upright/righteous one], [Faajir – evildoer], [Mushrik- Polytheist], [Muwahhid- Monotheist], [Faasiq- sinner], [Munaafiq- hypocrite], [Mutee’un – an obedient one] and [Aasee- a disobedient one]. And He [Glorified be He and free is He from all imperfections] forbade that equality is made between these differing names and attitudes. Allah said:

أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ

Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds.

Allah said:

 أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِينَ فِى ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ كَٱلۡفُجَّارِ

Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the pious ones, as the Fujjaar (criminals, disbelievers, wicked, etc)- Meaning, we have not made them equal because that does not befit Allah’s Justice.

Should we abandon the words (disbelief, polytheism, unbelievers and polytheists) found in the Qur’an, the Sunnah and the Books of Islamic creed? This will be a violation of the Book and the Sunnah, and an opposition to Allah and His Messenger. By changing the real meanings of the Shariah terms, we will be from those who distort the Book of their Lord and the Sunnah of their Messenger. Then what defence can be given for (such a crime)? Is it to please the unbelievers?! The unbelievers will never be pleased with us until we abandon our religion. Allah [The Exalted] said:

وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ

Never will the Yahud nor the Nasaaraa (i.e. those who deviated after the departure of Musa and Isa)] be pleased with you (O Muhammad Peace be upon him) till you follow their religion.

Allah said:

وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءً۬‌

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another).

If the intention of those who call for the substitution of the Shariah terminologies is to show gentleness to the unbelievers and to have good dealings with them, then this cannot be (done) by changing such Shariah terminologies; rather it can only be (done) through what Allah has legislated regarding their affair. This comprises of the following affairs:

To invite them to Islam – the religion Allah has ordained for all of humankind. Allah said:

ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ

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.

Therefore, we invite them (to Islam) for their rectification and happiness in this life and the next.

To make peace with them if they seek that. Allah said:

وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower].

Similarly, to make peace with them if the Muslims are in need of making peace, and when there is an overriding benefit for the Muslims in making peace, just as the Prophet [peace and blessings of Allah be upon him] made peace with the unbelievers at Hudaibiyyah. And by virtue of peace, diplomacy is (established) between them and the Muslims.

Not to be hostile towards them without due right. Allah said:

وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْ‌ۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ

And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah].

To behave well towards those of them who behave well towards the Muslims- those who neither kill nor drive Muslims out of their homes. Allah said:

لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ –

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.

To have permissible beneficial dealings with them; in trade, exchange of beneficial information and utilization of the worldly sciences, and things that are of benefit in our lives.

To fulfil contacts made with them, and to honour the blood, wealth and rights of the Mu’ahideen (i.e. those non-Muslims who have a treaty with the Muslims) because it is binding upon them to (fulfil their covenants with the Muslims) and the Muslims are to (fulfil their covenants with them). Allah said:

فَمَا ٱسۡتَقَـٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡ‌ۚ

So long, as they are true to you, stand you true to them.

And the ones forbidden to be killed are the Muslim and the Mu’ahid [i.e. the non-Muslim who has a treaty with the Muslims]. And indeed the Prophet said about the killing of a Mu’ahid, “Whoever kills a Mu’ahid will not even smell the fragrance of paradise and its fragrance can be smelled from the distance of forty years away”. [Al-Bukhari 3166]

And whoever kills a Mu’ahid by mistake, it is as if he has killed a Muslim by mistake. He must pay blood money as expiation. Allah said:

وَإِن ڪَانَ مِن قَوۡمِۭ بَيۡنَڪُمۡ وَبَيۡنَهُم مِّيثَـٰقٌ۬ فَدِيَةٌ۬ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٍ۬ مُّؤۡمِنَةٍ۬‌ۖ

And if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money – Diya) must be paid to his family, and a believing slave must be freed]. [Footnote a]

Finally, I advise these ones [those who called for a change of the Shariah terminologies] to repent to Allah. They should not enter into an affair which they have neither mastered nor is it [something] they have specialised in, because that would be tantamount to speaking about Allah without knowledge. Indeed, Allah stated:

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ

And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.

Allah said:

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins, every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.

Allah placed speaking about Him without knowledge at a level above shirk due to its seriousness. And if it the case that these ones are aware of the subject matter regarding specialist knowledge and that a person cannot enter into that which is not his domain, just as one does not enter into the affair of medicine because it is not his domain, then why do they enter into the affairs of the Shariah, rather they enter into the most serious affairs of the Shariah, and that is the subject matter of creed, even though it is something they are not specialised in. I do not desire anything from this [speech] except to give advice and clarification. [2] [end of quote]

Indeed, language is a great blessing from Allah. He, The Most High, said:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.[Ar-Rum. 22]

The Qur’an provides a clear illustration of righteous individuals who were granted authority by Allah in both the East and the West, benefiting His slaves, like Dhul Qar’nayn, peace be upon him. Their goals were completely different from that of those inflicted untold suffering upon their fellow beings in the vast lands of Africa and beyond. Even today, these oppressors shamelessly exploit and subjugate their victims through unjust and inhumane post-colonial agreements. As for Dhul-Qarnayn, peace be upon him, Allah said:

ثُمَّ أَتۡبَعَ سَبَبًا
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمً۬ا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلاً۬

Then he (Dhul-Qarnayn) followed (another) way, until he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. [Al-Kahf. 92-93]

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

They could not understand due to their foreign language, their foreign way of comprehending, and the manner in which their hearts perceived matters. Nevertheless, Allah granted Dhul-Qarnayn the means to the knowledge through which he comprehended the language of these people and facilitated communication between them. They complained to him regarding the harm perpetrated by Gog and Magog, two big nations descended from Adam, peace be upon him. Allah said:

قَالُواْ يَـٰذَا ٱلۡقَرۡنَيۡنِ إِنَّ يَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِى ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدًّ۬ا
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيۡرٌ۬ فَأَعِينُونِى بِقُوَّةٍ أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَہُمۡ رَدۡمًا
ءَاتُونِى زُبَرَ ٱلۡحَدِيدِ‌ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْ‌ۖ حَتَّىٰٓ إِذَا جَعَلَهُ ۥ نَارً۬ا قَالَ ءَاتُونِىٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرً۬ا
فَمَا ٱسۡطَـٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَـٰعُواْ لَهُ ۥ نَقۡبً۬ا
قَالَ هَـٰذَا رَحۡمَةٌ۬ مِّن رَّبِّى‌ۖ فَإِذَا جَآءَ وَعۡدُ رَبِّى جَعَلَهُ ۥ دَكَّآءَ‌ۖ وَكَانَ وَعۡدُ رَبِّى حَقًّ۬ا

They said, “O Dhul-Qarnayn! Indeed, Gog and Magog [Yajuj and Majuj] are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?” He said, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them. Bring me blocks of iron!” Then, when he had filled up the gap between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it”. And so they could neither scale nor tunnel through it. He said, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true”. [Al-Kahf. 92-98] [3]

Thus, one clearly sees how those exceptional individuals used their talents for the betterment of society, instead of resorting to savagery, theft, pillaging, killing, and degradation. This is very different from the savagery perpetrated by many colonisers, who were notorious for their extreme cruelty, exploitation, and injustice during the periods of conquests and domination.

In recent times, following the decision of certain former Muslim colonies to remove French as their official language, a language that was imposed upon them by their colonial predecessors as a means to indoctrinate and wage an ideological battle against Muslims, some French academics displayed fits of anger and frustration. It is possible that they fear the unraveling of one of the schemes devised by their monarch, Louis IX. In 1250, this monarch was taken captive during his participation in a crusade against the Egyptian Muslims. After a substantial ransom was paid, he was eventually released from imprisonment. Nevertheless, during his time in confinement, he utilised his time to devise plans against Islam and its followers. These schemes included the substitution of the physical conflict between Christians in the Western world and Muslims with a battle of ideologies and cultural dominance. Additionally, he aimed to equip the West with the means to undermine the beliefs of Muslims and tarnish Islam’s image in the world. [4]

As educators of children, it is a challenging task to combat this ideological onslaught, especially when the puppet masters have brainwashed some Muslims to help them manipulate language—employing words and phrases that can embody both truth and falsehood, or terms that carry specific meanings yet are utilised without clarity, independence, or precision. In instances where a single term may convey multiple interpretations, they exploit this ambiguity for their own ends. Similarly, two words may share partial meanings, yet they deliberately obscure the more distinct realities that would otherwise delineate truth from falsehood.

Furthermore, in circumstances where a term transforms alongside the traditions and bad behaviour of society, a new challenge may emerge when those very words, which once represented no harm, become associated with meanings and behaviour that the Creator does not permit.

One of the most formidable challenge we encounter as educators in the realm of some social sciences, particularly those encompassing both virtue and vice, lies in the nuanced terms shaped by contextual interpretations. These terms, susceptible to manipulation by those with ulterior motives, can be used to convey a multitude of meanings – upright and corrupt. Such individuals endeavour to compel educators to embrace all interpretations concurrently, a notion that starkly contradicts the foundational principle of accurate designation rooted in the texts of the Qur’an and the Sunnah. In this sacred framework, each meaning is meticulously assigned a distinct designation, accompanied by its commendable and condemnable attributes. But any attempt to do so is often labelled intolerance.

There is no doubt that upright Muslim educators have encountered pivotal events during the past 400 years, which significantly shaped the emergence of some upright reformers. Throughout this period, they have observed a deliberate attempt- by French neocolonialism- to maintain the agenda of severing the ties of Muslim identity by systematically erasing its religious and cultural heritage that aligns with Islamic tenets, all orchestrated through an educational framework tailored to serve un-Islamic goals. Consequently, those who have been educated under this education system have experienced a troubling stagnation and a notable cultural decline, particularly in the fields of education and pedagogy. This decline stands in stark contrast to a rich educational discourse rooted in sound beliefs and the enduring principles of Shariah.

As for the scholars of Ahlus Sunnah, throughout the ages, they consistently acknowledged the imperative of countering the detrimental effects of this phenomenon and the spread of un-Islamic ideas. They championed educational reform and the refinement of pedagogical practices, alongside advocating for both religious and societal transformation. Drawing upon rich Islamic intellectual heritage, these scholars have constantly utilised the Islamic educational legacy as a beacon for future advancement. Their efforts have produced remarkable results exemplified by figures such as Shaikh Al-Islam, Ibn Taymiyyah, Shaikh Al-Islam, Muhammad Ibn Abdil Wahhab, and others before them, may Allah have mercy upon him, who called for a revival of authentic beliefs and the methodology of the righteous predecessors—principles that once served as the bedrock of strength and progress.

Furthermore, the role of the family in this educational paradigm is paramount, wielding the authority and legitimacy to shape the psychological, emotional, and cognitive development of the child. The child is viewed as the cornerstone of the Islamic civilisational endeavour, grounded in emotional values that reflect sound beliefs, adherence to the Sunnah, intellectual freedom within the parameters of the infallible Shariah, and a profound sense of responsibility. These values were vital in molding our social consciousness and safeguarding our Islamic identity, principles, and sacred tenets.

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

The rectification of every nation and its (upright) ascendancy is tied to the soundness of its creed and views; therefore, due to this reason, the Message of the Prophets, peace be upon them, was conveyed to rectify the creed [of the people]. Thus, 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 created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not to associate anything as a partner with Him, just as [Allah (The Most High)] said:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [Adh-Dhaariyaat. 56] [5]

Thus. the absence of a clearly articulated educational policy rooted in the principles of the righteous predecessors precludes any possibility of change, advancement, or societal well-being. There is, therefore, a demand for a comprehensive reform of the education system and the need to adapt to contemporary developments while consistently implementing measures that uphold sound beliefs and loyalty to the authentic Sunnah. This does not imply a rejection of modern methods aimed at improving performance and ensuring convenience.

In conclusion, it is important to recognise that the guidance of a principled educator is essential for achieving a harmonious agreement on the development of cohesive reform initiatives, firmly anchored in an authentic Islamic paradigm. This approach must also be adaptable enough to address contemporary challenges posed by non-Islamic cultural influences, all while embracing the advantages offered by scientific and technological progress. Neglecting the Islamic sciences in favour of the worldly sciences will not liberate us from the intellectual domination that persists in numerous Muslim regions. As Imam As-Sadi, may Allah’s mercy be 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 Islam 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 , 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 Allaah 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) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers. 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. [6]

He also said: Industrialisation 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 religion and Iman, 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 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 lay down – 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 [Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc] [7] [end of quote]

Therefore, the conscientious educator is acutely aware that the cultural setbacks experienced by certain Muslim nations have caused numerous young Muslim teachers to stray from the robust principles that could restore the Islamic educational framework to its illustrious past. While it is frequently asserted that colonialism has unleashed a multitude of ills, the teacher who remains in denial must recognise that the true challenge lies in the deviation from the teachings of the righteous predecessors. As Imam Malik, may Allah bestow His mercy upon him, wisely articulated: “The latter part of this Ummah [i.e. those who will come after the pious predecessors] will not be rectified except by way of that which rectified it’s earlier part.’’  [8]

Nevertheless, in addition to the ongoing appeal for a revival of the principles established by the righteous predecessors in all facets of life, and despite the resistance encountered from both some non-Muslims and uninformed Muslims, reformers will arise every century. The Prophet – peace and blessings be upon him- said:

“Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [9]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [10]

And Allah knows best

—————————————

Footnote a:

Living With non-Muslims in the West with fine conduct- By Shaikh Abu Khadeejah [may Allah preserve him]: https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property
http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies.

[1] Excerpt from ‘Al-Haqeeqah Ash-Shar’iyyah Fee Tafseer Al- Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17

[2] An Excerpt from Al-Bayan Li-Akhta’i Ba’dil Kuttaab. 2/177-180

[3] An Excerpt From Tafseer As-Sadi

[4] Khuṭṭat Luwīs al-Tāsi. page 6

[5] An Excerpt from ‘Muhaadaraat Fil Aqeedah Wad-Da’wah’ 1/7

[6] Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen 49-50

[7] Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen. 45-46]

[8] Al-Itisaam of Imam Shaatibee 1/28

[9] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[10] An Excerpt from Awn Al- Mabud Sharh Sunan Abee Daawud. 11/259-260

[1] Contemplate: When Those Closest to You Want You To Hide Truth

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Allah, The Most High, 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]

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger, peace and blessings of Allah be upon him, was sent with.

The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah, The Most High, commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah said]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses].

This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah said:

وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

Even though it be against yourselves, or your parents, or your kin.

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah said:

إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ

Be he rich or poor, Allah is a Better Protector to both (than you).

Meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah said:

فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ
So follow not the lusts (of your hearts), lest you may avoid justice.

Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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

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

When it is the case that a witness is required to bear witness based on what the matter should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times.

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

Ahlul Fadl May Suddenly Plunge into the Abyss of the Greatest Misguidance

Written by Abdullah Jallow on . Posted in Deviated Callers & Individuals, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Qur'aan, Scholars of Islam, Shirk, Sin.

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

Indeed, Allah severely censured the one who does not act. Allah said:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ

And recite [O Muhammad] to them the story of him to whom We gave Our Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. [Al-A’raaf’ 175-176]

This person fell into disbelief due to not acting and honouring the divine revelation. An absence of honouring and applying this knowledge which you have gained and mastered will lead you to Bidah. It may lead you to sinful (behaviour) and may lead you to kufr. This person (mentioned in Surah Al-A’raf 175-176] was a prominent scholar, but he threw away the knowledge that Allah entrusted on him due to not acting upon it. Many people do not act, so he (i.e. such individual) is led towards sinful deeds because he does not act. Allah said:

كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

Most hateful it is with Allah that you say that which you do not do.[As-Saff. 3]

Allah’s Aid is sought, may lead him to fall into Bidah and misguidance, and maybe that the Bidah he falls into is kufriyyah [I], or he may fall into kufr straight away – and Allah’s Aid is sought. [1]

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

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect. Allah [Al-A’raf 175-176]

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. A dog is considered to be among the meanest animals, the greediest and most eager [for food]. And due to this eagerness, it does not roam about except that its nose is placed on the ground, whilst sniffing greedily and eagerly. When it takes possession of a dead animal enough for a hundred dogs, it would not allow another dog to eat anything from it, except whilst growling and seeking to gain the upper hand due to eagerness, greed and covetousness.

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the worldly things and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said: A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the afterlife. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said: This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

Al-Hasan, may Allah have mercy upon him, said: It is the Munafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

So Allah, The Most High, gave an example of the one who abandoned His Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to the saying of Allah, The Most High]:

وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ

And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

Contemplate on the [statements] of wisdom and [significant] meanings found in this parable!

*Allah [The Most High] said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Aayaat]; Allah informed us that He was the One Who gave this person knowledge of His Aayaat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said: [فَٱنسَلَخَ مِنۡهَا- But he threw them away]-Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, ”We threw him away from it” because this person was the one who left it due to following his desires. Then Allaah said:

[فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytaan (satan) followed him up]- Meaning: shaytaan approached and pursued him, just as Allah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise] [26: 60)].

*He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Aayaat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

*Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]; Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allaah’s protection from knowledge that does not benefit. Therefore, Allaah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allaah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him. [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]- Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Aayaat we gave him. Ibn Abbas said: Had Allah willed, He would have raised this person through the knowledge he (i.e. this person) possessed.

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]; Muqatil said: ‘’He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]; Al-Kalbee said: He pursued the lowly affairs and abandoned the lofty affairs. Abu Rawqa said: He chose the worldly life over the afterlife. Ataa said: He wanted the worldly things and obeyed his shaytaan.  Ibn Zayd said: He followed his desires by joining those who fought Prophet Musa [peace be upon him] and his people.

*This is a description of an evil scholar who acts in opposition to the knowledge he possesses.

*He went astray after having knowledge. He intentionally chose disbelief over Imaan and not out of ignorance.

*He left Iman in a manner that did not allow him to ever return to it again, for indeed he threw away the Aayaat of Allah completely just as a snake exits its skin. Had he been left with anything [of Iman], he would not have been [considered] as one who exited from it completely.

*Shaytaan overwhelmed him and caught him as his prey.

*He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

*Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive.

*Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path].

*His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaj said: The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something.

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it. [2]

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Footnote I: Bidah Al-Mukaffirah and Bidah al-Mufassiqah

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [abridged and paraphrased. visist: www.rabee.net/ar/questions.php?cat=26&id=484 ]

On the other hand, who are those qualified to make Takfeer? By Al-Allamah Salih Al-Fawzan – may Allah preserve him.

Question: O Respected Shaykh, who is the murtadd (apostate)? We hope for you to define it in a clear manner, for sometimes the judgement of apostasy can be made upon a person while there is some doubt that he had.

Response: The judgement of apostasy and expelling someone from the religion is only appropriate for the people of knowledge who are firmly grounded in knowledge, and they are the judges in the various Sharee’ah law courts, and those who are able of giving legal verdicts. And this is just like the other matters, and it is not the right of every person, or from the right of those who are learning, or those who ascribe themselves to knowledge, but who have deficiency in understanding. It is not appropriate for them to make judgements of apostasy (upon others). Since, mischief will arise from this, and sometimes a Muslim might be judged as an apostate but he is not actually so. And the takfir of a Muslim who has not committed one of the nullifications of Islaam contains great danger. Whoever says to his brother O Kaafir or O Faasiq, and he is not like that, then the words will fall back upon the one who said them. Hence, the ones who actually judge with apostasy are the legislative judges and those who are able and fit for giving legal verdicts. And as for those who enforce the judgements they are the leaders of the Muslims (wullaat al-amr). As for whatever is other than this, then it is mere confusion.

Question: Some of the students of knowledge are a bit lax towards applying the word of apostasy (riddah) to a Muslim, and this person might sometimes be asked by the Muslims to carry out the hadd punishment for apostasy when the Sultaan does not carry it out upon the one they consider deserves it, the one who has been judged with apostasy.

Shaykh Salih al-Fawzaan: Meting out the punishments is only appropriate for the leader of the Muslims and it is not for every person to establish the punishment, since confusion, and corruption necessarily follows from this, and also the cutting off of the society, tribulations and provocations occur. Establishing the punishments is appropriate (i.e. befits only) to the Muslim leader. The Prophet (sallallaahu alaihi wasallam) said, Pardon each other for the punishments that are between you, but when the execution of the punishment reaches the [authority of the] Sultaan, then Allaah curses both the one who seeks intercession and the one who grants the intercession [i.e. to revoke the punishment].

And from the responsibilities of the Sultaan in Islaam, and from those matters that befit him is the establishment of the punishments after they have been established legislatively, via the Sharee’ah law courts, upon the one who fell into the crime for which the legislator has designated a specific punishment, such as for stealing. So what has been said is that establishing the punishments (i.e. meting them out) is from the rights of the Sultaan, and when the Muslims do not have a Sultaan amongst them, then they should just suffice with commanding the good and forbidding the evil, and calling to Allaah, the Might and Majestic, with wisdom, good admonition and arguing with that which is best. And it is not permissible for individuals (in the society) to establish the hudood, since that, as we have mentioned, will bring about chaos, and also provocations, and tribulations will arise, and this contains greater corruption than it contains rectification. And from amongst the Sharee’ah principles that are submitted to is, Repelling the harmful things takes precedence over bringing about the beneficial things.

http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

[1] Marhaban Yaa Taalibal Ilm’ page 225]

[2] An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Iman Ibn Al-Qayyim 1/426-431

Ahlul Fadl Never Deliberately Persist in Error

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

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Zihaar: Allah [The Exalted] says:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Surah Al-Mujaadilah. Ayah 2]

The Sole Determinant of Truth

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Truth is what agrees with the evidence, without giving consideration to the large number of those who accept it or the small number of those who turn away from it. Truth is not weighed by men; rather, men are weighed by the truth. The mere aversion of those who turn away, or the affection of those who agree, does not demonstrate the correctness of a statement or its falsehood.

Every person’s speech may be accepted or rejected, except the Messenger, peace and blessings of Allah be upon him, for indeed, infallibility is established for the Lawgiver alone. As for everyone else, they are subject to deficiencies in knowledge and understanding, which necessitate that their statements be weighed against the divine legislation.

Naqd Al-Mantiq 263