The Islamic declaration of faith, “La ilaha illallah,” has several conditions that are often elaborated upon by scholars. While interpretations can vary, some common conditions include:
1. **Knowledge (Ilm)**: A person must have knowledge and understanding of the meaning of the phrase and its implications.
2. **Certainty (Yaqeen)**: The individual must have a strong conviction and belief in the truth of the declaration.
3. **Sincerity (Ikhlas)**: The declaration must be made with pure intentions solely for the sake of Allah, without any ulterior motives.
4. **Acceptance (Qabool)**: The person must fully accept the belief in the oneness of Allah and renounce any form of polytheism or association of partners with Allah.
5. **Submission (Inqiyad)**: The individual should be willing to submit to the teachings and commandments of Allah as outlined in Islam.
6. **Truthfulness (Sidq)**: The declaration should be made truthfully, reflecting the person’s genuine belief and commitment.
7. **Love and Devotion (Mahabbah)**: The person should feel a sincere love and devotion towards Allah, understanding His attributes and qualities.
8. **Rejection of False Deities (Tark al-Taghut)**: The person must reject and abstain from worshipping or following anything or anyone other than Allah, including false gods, idols, or worldly desires.
9. **Obedience and Practice (Amal)**: The individual should strive to live in accordance with the teachings of Islam, practising its rituals and adhering to its ethical guidelines.
These conditions collectively underline the significance and depth of the Islamic declaration of faith, affirming the believer’s unwavering commitment to the oneness of Allah and the teachings of Islam.
Month: August 2023
KHAWARIJ AND HADITH
FACTS:
BUKHARI, MUSLIM AND ABU DAWUD NARRATED HADITH BY THE KHAWARIJ….
….BUT WOULD NOT NARRATE FROM THE MURJIAH!
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it is interesting that earlier scholars accepted innovators such as al-Khawarij to a degree for several reasons, You have figures such as ‘Imran b. Hittan, another Khariji, whose narrations are used by al-Bukhari, Abu Dawud, and al-Nasa’i.
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HADITH ARE OF DIFFERENT GRADES AND LEVELS
Ikramah is in those levels and he is a controversial figure due to his affiliation with the Khawarij. al-Dhahbi mentions this in al-Mizan al-I’tidal, entry #5716 (v.3, p.93).
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Abu Dawud said that from the people of desires (i.e. innovators), none are more correct in hadith than the Khawarij
(قال أبو داود : ليس في أهل الأهواء أصح حديثا من الخوارج ، ثم ذكر عمران بن حطان ، وأبا حسان الأعرج.).
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IKRAMAH ACCUSED OF BEING FROM THE KHAWARIJ
Al-Bukhari relied upon him because he believed that the Khawarij wouldn’t lie as for them lying is a sin and sin is kufr.
Muslim and Malik mostly avoided ‘Ikramah’s narrations except in a few instances.
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WITH ALL THAT SAID:
The Murjiah of the past could not be trusted, so the scholars of the Salaf would not rely on their words and opinions,
so why would you rely on the words of Murjiah today!
This article is in no way in support of the deviant Khawarij sect, their beliefs or understanding, rather it is to highlight that the scholars of the Salaf trusted them with Hadith.
Furthermore it is to show that there is in the Ummah a far worse deviant group that can never be trusted.
#murjiahexposed
MUSLIM FOR THE SAKE OF THE KUFFAR
Beware of the “Muslims for the sake of the Kuffar”
They are like parrots repeat the sentiments of the kuffar yet giving it an Islamic twist, their main call is to be accepted by them, even if that means changing Islam itself.
Years ago when the Kuffar had an issue with a Muslim man having multiple wives calling it backwards and wrong, these “Muslims” to be accepted, to fit in said the same and attacked anyone who differed with them, even when Quran and Sunnah were being quoted.
Yet they went a step further, adding “womaniser” and going as far as saying that such verses concerning polygyny was abrogated, changing the book of Allah(swt), and waging a war against anyone pushing for the marriage of multiple wives.
Today the biggest movement is that of the LGBT+×÷= and for years it has wanted to squeeze itself into the Muslim community, and the only way in is with these “Muslims”.
Never before the pressures of this movement were Muslims openly talking about immoral and evil deeds so publicly, yes these acts existed and were preformed by some Muslims, but it was very hushed, private and behind doors, there still existed the element of Hayaa (modesty) and fear of being out casted.
Now “shuyukh” “daees” “lecturers” rise to fame through holding lectures about porn addiction, masturbation and homosexuality, not knowing this was desensitising the community,
Being gay and Muslim is something we are pushed to accept with some of the above “muslims” saying we must accept them, this is how Allah (we seek refuge from Allah) made them.
Today the phrases “only Allah can judge them” “you don’t know what’s in their hearts” is no different than “Love is love”, well as long as it’s not loving four wives.
My dear brothers and sisters, and to the kuffar we openly and unequivocally say that there us no room in Islam for homosexuality to be accepted, it is a major sin, a sin behind the reason Allah(swt) destroyed the people of the Prophet Lut (as).
Those who are engaging in this act or have engaged in such acts need to fear Allah and repent, know that you being lured into immorality is not genetics, its satanic.
As for those who deny homosexuality is a crime in Islam, or claim it is permissible, then upon you is to repent, leave this idea, stop trying to challenge Allah in His right to legislate, openly stand against what Allah has forbidden, then retake your Shahadah, and re enter Islam!
Yes making Haram Halal, is an act of major Kufr (disbelief), and dying while believing that homosexuality is permissible, after Allah has send it is impermissible is clear kufr (disbelief).
As a Muslim, a follower of the last Messenger of Allah, who came with the last revelation and a shariah (law) for all mankind until judgement day,
I openly stand out clear and here, I free myself in front of Allah (swt) from the movement of the LGBT and the acts of their people, I also stand out openly against and free from the “Muslims for the the sake of the kuffar” who have altered the deen (religion) of Allah to please those in authority or to conform to the pressures of an evil, wicked society,
I advise my brothers and sisters to openly do the same.
Hudhayfah ibn Al-Yaman reported: The Prophet, peace and blessings be upon him, said,
“By the one in whose hand is my soul, you must enjoin good and forbid evil, or else Allah will soon send punishment upon you. Then, you will call upon Allah and it will not be answered for you.”
(Sunan al-Tirmidhi 2169)
-Abu Ousayd
WE DONT REALLY WANT WHAT WE SAY WE WANT
We say we want the Shariah, but when the shariah is not in our favour, we oppose it and run to man made systems
We say we love the Sunnah, but say “it’s not an obligation”
We want the lands of Islam to be free, but we want to attack those fighting for its freedom!
We say we want to be on deen, but will not divorce Jahiliyyah
Men say they want a practising wife, but when he has one, he says, “shes too boring, un attractive,” then goes looking for a Mutabarrijah!
Woman say I want a man who is religious, a protector, one with gheerah, but when they get one, they say “His too extreme, I want freedom”
We want a leader, a Shaykh to speak the Haqq, but when we see one cowardice overtakes us and we say, “He shouldn’t be speaking openly, that’s not wisdom”
Do we really want what we say we want, or are we just after an image or an appearance? Do we just want to look the part, sound the part, only seeing it from a distance.
If you are suffering from this sickness, then the first thing you should do is remember the words of Allah (swt),
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
“O believers! Why do you say what you do not do?”
كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ
“How despicable it is in the sight of Allah that you say what you do not do!” (Quran 61:2-3)
Then you need to realise that you have an issue that needs to be rectified, fix your mindset, and synchronise what pleases Allah with your heart, tongue, and limbs
Dont be pleased with your exterior while being empty from within, and don’t be fooled by the exterior of those who do not follow through,
beware of these traits and its deception as they are closer to hypocrisy,
Allah (swt) says,
۞ وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا۟ تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌۭ مُّسَنَّدَةٌۭ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ ٱلْعَدُوُّ فَٱحْذَرْهُمْ ۚ قَـٰتَلَهُمُ ٱللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ
“And when you see them, their forms please you, and if they speak, you listen to their speech. [They are] as if they were pieces of wood propped up1 – they think that every shout is against them. They are the enemy, so beware of them. May Allāh destroy them; how are they deluded?” (Quran 63:4)
May Allah (swt) allow us to realise the truth and follow it, may He allow us to see the falsehood and leave it. Ameen
And Allah knows best
CRITICISM WITHOUT WARNING?
Public criticism and rebuttal of someone who openly makes errors relating to the religion of al-Islam does need to be advised privately, and this is well established from the action and understanding of the Salaf, and inshaallah I will bring some proofs relating to this issue in this article.
It should be noted that privately advising a sinner about his sin is a completely different issue, and the two should not be confused.
In the Quran, Allah (swt) has “publicly” corrected the Prophet, peace and blessings of Allah be upon him, on a few occasions, including the interaction of the Prophet with the blind companion, as found in Sura Abasa, regarding Abdullah ibn Umm Maktum, and this is of the greatest of proofs that does not require a second,
that is if someone makes a mistake concerningthe religionof Allah, public criticism is permissible without prior, private warning.
Umar (ra) was publically critised on multiple accounts,
1. Why he had two garments
2. Woman refutes Umar (ra) regarding mahr
3. His statement if I go astray, “we will straighten you with our swords”
Many other examples can be found in the seerah
The salaf also had some words regarding criticism,
Muhammad Ibn Bandār al-Jurjānī said to Imām Ahmad ibn Hanbal (rahimahullāh), “It is hard upon me to say: ‘So-and-so is such-and-such and so-and-so is such-and-such’. So Imām Ahmad replied, ‘If you remain silent and I remain silent, how will the ignorant person know what is correct and from what is false?’“
(Majmū al-Fatāwā 28/231, Sharh ʿilal al-Tirmidhī 1/350)
Imām Ahmad was asked about Husayn al-Karabīsī, he responded, “He is a mubtadiʿ (innovator).” On another occasion, he (rahimahullāh) said, “Beware of Husayn al-Karabīsī. Do not talk to him, and do not talk to the one who talks to him.” ― he said it four of five times. (Tārīkh Baghdād 8/65.)
The science of Al-Jarh wat-Ta’dīl, is well established in the shariah,
This is especially true regarding those who narrated Hadith, and those who were people of innovation and of thise who publically made mistakes
Imam ahmed himself was quoted in saying,
Imaam Ahmad, may Allaah have mercy on him:
1. Al-Marwadhee (rahimahullaah) said: “Abu ‘Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: ‘Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.’” Bahr-ud-Dam (pg. 99)
2. Habeeb Ibn Abee Hilaal: Ahmad said of him: “He is rejected.” Bahr-ud-Dam(pg. 105)
3. Habeeb Ibn Jahdar: Ahmad declared him a liar. Bahr-ud-Dam (pg. 109)
4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: “His ahaadeeth are forged” and in one report, he said: “He is of no significance.” Bahr-ud-Dam (pg. 114)
5. Khaalid Ibn Yazeed Ibn ‘Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: “He is nothing.” Bahr-ud-Dam (pg. 114)
Bukhari and An Nasaee did the same. They mentioned people by name, their faults publically, and did not restrict it to private advising.
So if an Alim, Shaykh, Ustadth, or Daee and anyone else speaking in the name of Islam openly and publicly makes errors, correcting the error publicly is permissible as this allows the correction of this error that would have misguided or mislead the community.
None of us are free from mistakes, errors, and shortcomings, but the preservation of that which is authentic and correct far outweighs the image of the individual who has made the error
And there should be no favouritism regarding that.
And Allah knows best.