UPROAR OVER SENATOR FATIMAH PAGAN

There is an uproar in the Muslim Australian community over Senator Fatima Paymans suspension from the Labour party,

But there was no uproar about her suspension from Islam when she joined a system of Shirk….

Anyone who partakes in Democracy, advocates for it, rules by it, joins in on it, or as one Murtad claiming to be a shaykh said when encouraging muslims to vote “I see it as a religious obligation”,

Anyone who does all this has not understood Islam or what it means to reject Taghout (false deities)

Democracy is a man made system of Shirk that seeks to challenge Allah (swt) in Tawheed al-Hakimiyyah and seeks to challenge the Shariah in what is permissible and impermissible, it seeks to be the law maker when the only law maker is Allah!

Democracy is a religion, it’s Mayors are it’s altar boys, it’s politicians are it’s priests and rabbis, it’s parliament house is it’s place of worship, and it’s Prime Ministers are it’s Lords

A Muslim can not use a system of Kufr/Shirk in order to bring about any justice, not for Palestine or anywhere else.

There can never be Maslahah in Shirk, until the Ummah purifies it’s Tawheed we are not deserving of any victory!

Return back to the shariah of Allah if you truly want to see change…

#dontevotestaymuslim #democracy #shirk

The Six Levels of Knowledge

These are the 6 levels on understanding knowledge.

1.  True Knowledge


To understand something in its reality, from its proofs, with certainty and without doubt
• Allah
• Prayer
• Muhammad (saw)

2. Al jahlul baseet, slight ignorance.

To know something in detail but may have a slight  aspect about it that he is ignorant about

• Badr. He knows it happened, where it happened who were the two parties, but doesn’t know for example the number of Muslims who participated, or doest know its exact date, but with a little extra studies will reach full understanding.

3. Al Jahlul Murakkab, compounded ignorance.

This is ignorance built upon ignorance, that is knowing something that can never be true.

Knowledge that is completely wrong and in opposition to the truth

Example
• He believes that n inheritance the grandfather is entitled to half the wealth
• A person who divorces his wife can remarry over and over because he thinks with every re marriage he gets all his 3 divorces back

4. Ash-Shakk, doubt.

But this doubt is a doubt of 50 / 50. He believes that one thing it true, yet there is something that opposes this with another thing that he believes is true.

he believes the wrong can be right, or the right wrong, he’s someone stuck in the middle, and in our deen there is no room for shakk

We do not act on shakk.
• A person says there is a 50 50 possibility that the sun have set, it could be up or down, in this case this person if he was fasting does not break the fasting nor pray the meghrib prayer

5. Dhuun, suspicion.


This is having understood something, but there is a small suspicion that there is something that opposes it. Something less likely to be true, 80% true but suspect 20% could be there

Example
• You live in a valley, you are sure that the sun has set, your positive, but then you start having some suspicion, is it or not, here the facts out weigh the suspicion, so you break your fast and pray
• A person who made wudu, and he is certain he has made wudu, but then he has Dhun, did I break my wudu or not…… here we say doubt does not overrule certainty, so pray and don’t make wudu

6. Al-Wahn, delusion.

This is having absolutely no daleel, difference of opinion, nothing, wahn is knowing something that you know there is clear evidence that you shouldn’t be doing that thing.

These were the levels for the Muslim regarding the levels of knowledge

Just to add, regarding ignorance there is what is called, jahlul kamil, total or complete ignorance and this is only for the kaffir.

The most important thing to re established is that knowledge and understanding can only be obtained prom the correct sources The Quran and sunnah.

JUST ME BEING ME

One of my uncles was a Shaykh in Lebanon, Shaykh Abdullatif Haddad (may Allah have mercy on him) he was also a judge in the islamic courts and a very strong khateeb

Growing up, I would hear about him. One thing in particular that stood out was he was nicknamed Shaykh As-Shabab,

‘THE SHAYKH OF THE YOUTH’

I used to ask why, and was told that he wasn’t your typical “shaykh”, he didn’t conform to the ‘standard shaykh image’ that many try to form today,

He spoke, dressed and mingled with the youth. He was like the cool shaykh, the peoples champion.

From what i was told, he was very direct, to the point, and would not hold back speaking up against individuals that could cause him harm

I mention this for a couple of reasons: I think this rubbed off on me, I refuse to conform to the standard ‘shaykh’ image, putting on an act walking, dressing, with my nose up high….

I’m me, alhumdulilah, happy in my skin. Happy being me without the act, so if you see me and you think “that doesn’t fit” I don’t care because I dont want to fit in your box, so me being a  practising Muslim, religious, a preacher, teacher, with all my shortcomings, is me…

NO ACT / NO FILTER / NO APOLOGY

If this is too much for you or not what you’re accustomed to, then get used to it because I’m not changing for anyone. #unapologetic or, as I was taught recently, #based

Pleasing Allah (swt) is enough for me. #alhumdulilah

PROTEST ADVICE

Recommendations for Muslims attending protests.

It’s important to approach such events with a clear understanding of one’s intentions and to maintain Islamic principles throughout.

Your responsibility for checking the leadership, maintaining modesty, and avoiding nationalist symbols while giving dawah and continuing activism beyond the protests is valuable advice for those who choose to participate.

May your efforts be guided by sincerity and righteousness.

Muslims attending protests:

  1. Intention: Ensure your intention is solely for the sake of Allah, demonstrating support for your fellow brothers and sisters in a way that aligns with Islamic principles.
  2. Leadership: Be cautious about who is leading the protest. Avoid gatherings led by those with misguided beliefs, such as shia, nationalists, or proponents of democratic slogans.
  3. Modesty: Maintain Islamic principles of modesty by limiting interactions with the opposite gender and refraining from using vulgar language during protests.
  4. Flags: Refrain from displaying nationalistic flags, as this can lead to sinful or kufr (disbelief) outcomes. Instead, consider holding flags with the declaration of faith, “Lailahaillallah.”
  5. Dawah: Use the opportunity to give dawah (invitation to Islam), share Islamic materials, and encourage good actions while discouraging sinful behaviour.
  6. Continued Action: Remember that activism doesn’t end with the protest. Continue making duaa (supplication), raising awareness, and showing support even after the protest concludes. True activism extends until meaningful change is achieved.

These recommendations are for those who choose to attend protests and are aimed at ensuring that the principles of Islam are upheld during such events. If these principles cannot be followed or minimized, it may be better not to attend such gatherings.

Ultimately, may Allah guide and support your efforts.

freepalestine #gazaunderattack #Gaza

  • Abu Ousayd

YASIR QADHI VISITS AUSTRALIA

In response to the inquiry from our local Muslim community newspaper regarding Yasir Qadhi’s visit, I would like to provide some clarity and share my perspective.

Islam is a practical religion that emphasizes abiding by Allah’s limits. It upholds principles such as not oppressing, bearing truthful witness, and refraining from unjust defamation. However, this doesn’t mean Muslims should be complacent when it comes to matters affecting life in this world.

There are times when we must courageously speak the blunt truth, as safeguarding Islam’s core principles takes precedence over secondary concerns. Our relationship with Allah should always be our top priority, even if the truth is hard to accept.

While many Muslims may be excited about Yasir Qadhi’s visit to Australia as a guest speaker for IFAM, it’s essential to exercise discernment. Yasir Qadhi’s teachings have raised concerns, diverging from Orthodox Islam and leaning towards a modernized interpretation that contradicts the beliefs of the early generations of Muslims.

Let’s examine some of the controversial statements made by Yasir Qadhi:

1. Yasir Qadhi has raised doubts about the conventional narrative regarding the preservation of the Qur’an, suggesting potential shortcomings.
2. He has hinted that Omar ibn Al-Khattab (may Allah be pleased with him) might not perform well in a basic Islamic creed quiz at contemporary Islamic institutions.
3. He has described Islamic legal texts as ‘problematic’ and ‘bizarre’ in the modern context, advocating for discussions on ‘updating’ and ‘modernizing’ these texts.
4. He has questioned the traditional narrative of Yajuj and Majuj, citing conflicts with modern science and geography.
5. Regarding the LGBT topic, he religiously disagrees with it but supports it politically.
6. He believes that calling on the dead is not a major form of polytheism, unless one also believes that what they call upon is a deity.

While context may be important for these statements, they still raise concerns on their face value. Yasir Qadhi has expressed regret and attempted to clarify his positions, but in many cases, he still maintains these beliefs while attributing faults to his delivery and timing.

The impact of this is that the majority of people might not have seen his clarification interviews. It’s incumbent upon us to shed light on these controversial statements, with the hope that individuals will investigate the matter further and make informed decisions based on Islamic sources, setting aside emotions in the process.

Yasir Qadhi’s controversial statements have had another negative consequence, making it more challenging for Muslims to engage with non-Muslims while inviting them to Islam. This has created a pattern where evangelists and atheist preachers use Yasir Qadhi’s remarks about the “holes in the preservation of the Quran” to challenge Muslim preachers who assert that the Quran has remained unaltered since its compilation. They point to Yasir Qadhi’s statements and say, “Your own scholars, like Yasir Qadhi, have said otherwise.”

As long as Yasir Qadhi’s errors, missteps, and hasty decisions remain in the public domain, without him taking the initiative to remove these mistakes from his public channels, and until all of his statements are thoroughly addressed with clarifications that outweigh the initial remarks, Muslims like myself will persist in openly warning others about the potential confusion caused by his statements.

ABU OUSAYD.

Written on the 20/9/2023

7 CONDITIONS OF THE SHAHADAH

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.

KHAWARIJ AND HADITH

FACTS:

BUKHARI, MUSLIM AND ABU DAWUD NARRATED HADITH BY THE KHAWARIJ….

….BUT WOULD NOT NARRATE FROM THE MURJIAH!
__________

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.
__________

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).
__________

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.).

__________

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.

_______

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.