REMINDERS

Short reminders to get you through the long days.

THE FITNAH OF LIVING IN THE WEST

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Fitnah – we pray to Allah that this will help us to put down the fire of this fitnah which some of those moderates and corrupted or ignorant people rise and inflame and the shaytaan with his plots gives more fire until many people suffer from it especially from those who were on the right path.

Fitnah is from people who live among the kuffar – where not just the law and order is kufr but also the people have all the signs of kufr – with prevailing signs – this has become a big fitnah and one of the most dangerous on the aqeedah of ahl us sunnah wal jammah. Living among the kuffar and saying that I can’t declare bara’a from them because I can’t be sure they are Muslim or not because I don’t see they worship idols before my eyes. Bearing in mind that we distinguish between domain of Islam and domain of kufr.

We are talking about living among people who are all kaafir and people say we can’t make bara’a from them even though you can see what prevails is kufr. We live in the second ghurbah, and we find the aqeedah of al-walaa wal baraa’a.

He says I do not declare baraa’a because I did not see them worship idols. This is a big crisis and we know that for those Muslims who live among majority kuffar without declaring baraa’a from them is really serious, how do we judge them? How should we deal with them? Some say that he hides his Imaan so he is not known anonymous – he did not show it so we can’t judge him, yet he is resident among the kuffar and yet he has no signs of Muslims. We must come out with a solution for this problem for ahl ul-Imaan for the Imaan to be increased when the shaytaan and his alliance are pushing their own corrupted ideas and casting a lot of doubts. For the Muslim to have bayyinah we must explain the truth to the people:

And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allâh might accomplish a matter already ordained (in His Knowledge); so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allâh is All-Hearer, All-Knower. [Anfal: 42]

The Messenger Muhammad stated clearly in his final address: ‘I left you after me, as long as you hold to you will never be misguided, the book of Allah and the Sunnah of the Messenger Muhammad (saw)’

Ibn Jawziyyah said ‘you should know most of the people of madhab elevate in their hearts and follow people without to have knowledge of the Deen and this is the heart of misguidance because we should look to the saying and not to the one who is saying and he quoted Ali who said to Harith ibn Hawfin, when he said to him ‘O Ali do you think that we thought Talha and Zubair were on Baatil’ Ali said ‘O Harith you are confused, the Haq cannot be known by who is the one who said it or who is the man who carried it, know the  Haq and you will know who are its people’

You can’t just say because the sheikh said it is the Haq, no because Allah and Muhammad (saw) said.

If the Imaan is sayings and actions and he does not prevail them how do we know them.

Hamad Bin Ateeq written in the collection of tawheed in the message 23 under the title ‘clarification for the way for salvation and how you can free yourself from the murtadeen’ p298-300 said:

‘As for the topic of Izhar ud-Deen, many people think wrongly that if they can say publically loudly to themselves away from the people the kalimah and pray 5 times a day and prays jamma in the mosque and never leaves it he shows his Deen even though he is among the mushriks, this is one of the most ugly mistakes and errors, he should know the kufr has different types and divisions which have been classified and every entity of kufr and its sect has certain things which we must know and a Muslim cannot be prevail his Deen until he differs with every sect and kufr until he declares animosity to all its sects and people with whom lives i.e. his animosity and his baraa’a from them. The one whose kufr is a type of shirk, he must prevail the Deen in front of them by declaring the tawheed in front of them and to declare for the kufr publically that Muhammad is the Messenger of Allah and invite people to follow him. The third type: and whoever’s kufr is to give up the salat is to pray in front of him and command him to do it. And the one whose kufr is alliance to the kufr and abiding by their own commands his Izhar ud-Deen in front of them is to declare animosity to them and the shirk they believe in. in totality a Muslim cant have Izhar ud-Deen (showing his Deen / prevailing his Deen) except if he declares explicitly that he has baraa’a to them and the kufr they believe in, he should declare kufr to what they believe in and the kufr. That’s why the Mushrikeen said to the Prophet’s uncle ‘look what happened, Muhammad defamed our Deen and condemned our dreams and called us foolish and insulted our Gods’ So the Prophet made Izhar ud-Deen in Mecca.

[Younus: 104-106] Say (O Muhammad SAW): “O you mankind! If you are in doubt as to my religion (Islâm), then (know that) I will never worship those whom you worship, besides Allâh. But I worship Allâh Who causes you to die, I am commanded to be one of the believers. “And (it is inspired to me): Rise your face (O Muhammad SAW) entirely towards the religion Hanifa (Islâmic Monotheism, i.e. to worship none but Allâh Alone), and never be one of the Mushrikûn (those who ascribe partners to Allâh, polytheists, idolaters, disbelievers in the Oneness of Allâh, and those who worship others along with Allâh). “And invoke/ask not besides Allâh, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).[]”

In this ayah Allah is saying to the people if you have doubt about the Deen I believe in then I have baraa’a from your Deen, those who are your friends and alliance (also in Al-Kaafiroun)

Abyssinia example – the Prophet would never ask them to go there if they could not prevail the deen, which they did with Jafar Bin Abi Talib

Khalid Bin Waleed when he reached the people of Yamaamah, he came with 200 fighters and said to them, go and take the people and whoever you meet take them, and among them was Mujaa’ah and he had 23 men from his people. He said ‘Ya Khalid, you know I came to visit the Messenger Muhammad (saw) and gave my allegiance and I am on the same as that today and if one liar rises like Musaylamah, you cannot count mistakes of others on me [An’am: 164]. Khalid said ‘O Mujaa’ah you gave up today what you used to believe in the past and were satisfied with that liar and were silent about him and you are the most noble man among the people of Yamaamah and you knew I was coming and yet you did not come out and speak to me, you know I am coming to attack him and your silence is consent to him, why not speak out the way others did speak against him and they e.g. Al-Yaqshari etc… and they attacked him and labelled him, and if you say you have fear why not send us someone to tell us?’ He said ‘Khalid is son of Waleed what about if you forgive all of this?’ [he wanted to be free] he said ‘Between killing you and freeing you is to keep you in prison, I will forgive you and wont kill you, I have in my nafs a big problem, you will stay in prison until Allah shows us a way out’

This shows us that the one who lives among the kuffar without to prevail his Deen

And when some people said that we should not declare animosity, we must attack the ideas even if we do not attack them because of the covenant of security.

Sheikh Hamad Bin Ateeq said ‘If a man was living among kuffar, he must prevail the deen until the people of kuffar make baraa’a from him’

That is the level you must prevail the Deen and he must declare that they are kuffar otherwise he can’t count that he prevailed with his Deen’

Some people say we can’t do this because we are weak. Mas’alah tul izhar ud-deen was the first topic,

Now for another topic Mas’alah tul istidhaaf i.e. being weak. Allah tells us about this:

[4: 75] And what is wrong with you that you fight not in the Cause of Allâh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.”

Allah (SWT) in this ayah explains that they did not live among the kaafir and Mushrikeen by their own choice so they appeal to Allah to find them a way out so they have excuses, see [4: 98]. They said clearly that the people of this city are kaafir and to ask Allah for supporters against them with whom they are living and the excuses and permits, Allah says: Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way [4: 98]

This ayah describes their situation, no document etc…

Ibn Katheer said ‘they are not capable of running from the Mushrikeen and if they come out in the night they wont be able to reach anywhere’

Ikrimah ‘they can’t smuggle their way out to madina’

So in summary the weak people who are not capable to leave the Mushrikeen, but now people can all the way to Hajj and Iraq etc…

[4: 99] For these there is hope that Allâh will forgive them, and Allâh is Ever Oft Pardoning, Oft-Forgiving.

But those capable to leave from the Mushrikeen but did not leave because attached to the dunya, Allah does not give him excuses but calls him dhalim to himself. As Allah (SWT) says:

[4: 97] Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination

Nowadays people can go everywhere but can’t carry Daw’ah. They will say we are weak, is not the earth wide enough to make Hijrah, those people’s residence will be in hellfire.

Tafseer of Qurtubi and Ibn katheer: ‘You did injustice by living among the Mushrikeen, this ayah is so general, if he is capable to do Hijrah and not capable to prevail his Deen’ i.e. What made you sit here doing nothing and even giving up making Hijrah. And Abu Daoud reported a Marfou hadeeth that Sumrah Ibn Jundub said ‘The one who accompanies Mushrik and lives with him is like him’ when Nawfal was arrested the Messenger said to Abbas (to his uncle) when he asked everyone to pay ransom to be freed, this is clear that he took his own uncle in captivity, his uncle said ‘did we not pray to your own qiblah and testify the shahadah’ he said ‘you came out with them and were defeated’ meaning this argument defeats your argument, then he quoted the ayah about ‘is the earth not wide enough’ [Ibn Abi Haatim reported this]

If you live among the Mushrikeen the only excuse you have is to carry the Deen to them openly and publically else you must make Hijrah, if you cant do this or travel you keep praying to Allah to arrange for you to leave this land and seek help against them and seek forgiveness from Allah, that’s if you have an excuse.

[3: 28] Let not the believers take the disbelievers as Auliyâ (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allâh in any way, except if you indeed fear a danger from them. And Allâh warns you against Himself (His Punishment)[], and to Allâh is the final return.

This is in relation to someone under duress, see also [Nahl: 106] about Amar Bin Yasir ‘Whoever disbelieved in Allâh after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allâh, and theirs will be a great torment’

We can’t be satisfied with the kufr even under duress. So what is Taqiyyah – how is it? To silent and not to speak lies if you are under duress, can’t just say ‘new law of terrorism’ – this means to do what we are capable of doing.

Taqiyyah is the weakest form of Imaan [Ahmed: no. 49] ‘Whoever sees evil amongst you let him change it with his hand, if he cant with his tongue and if he cant let him hate it in his heart and that is the least of Imaan’

Amount of his deen he can prevail he must and be silent of what he must. He can be like the believers among the kuffar like the wife of Pharoah who never attacked with their tongue but hid their Imaan and never showed any sign of Kufr. This is the difference between the Munaafiq and the Mukrah i.e. the one under duress. That’s why the Shia Raafidha are like the munafiqeen. Because the duress does not happen to everyone but some under oppression and doing their best to build up some people.

What about those who hide their Imaan among the kuffar, behave like them and help them and support them. Allah only made two camps:

[Taghabun: 2] ‘He is the one who created you, among you are kuffar or believers’

Hadeeth: ‘A Muslim does not inherit from the kaafir and a Kaafir does not inherit from a Muslim’ [Bukhari 6383]

And in the time of the Messenger Muhammad (saw) someone came to follow and fight with them, the Prophet asked ‘Are you a believer in Allah and his Messenger?’ He said no, so the Prophet said ‘I will never seek help from a Mushrik’ he came another three times and the battle continued and the Prophet said the same to go back, ‘I can’t seek help from you’

You can see how many people are jahil in the Aqeedah of ahl us-Sunnah wal Jammah. The man came again 4th time and said again to come out with him, the Prophet asked him again if he believed and he said ‘Yes’ so he said ‘Now you can go’ [Muslim 1817]

[9: 71] The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.

[Anfal ;73] And those who disbelieve are allies to one another, (and) if you (Muslims of the whole world collectively) do not do so (i.e. become allies, as one united block with one Khalifah – chief Muslim ruler for the whole Muslim world to make victorious Allâh’s Religion of Islâmic Monotheism), there will be Fitnah (wars, battles, polytheism, etc.) and oppression on earth, and a great mischief and corruption (appearance of polytheism

[5: 51] O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers, etc.), they are but Auliyâ’ to one another. And if any amongst you takes them as Auliyâ’, then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrongdoers and unjust).

Whoever comes out of Kufr he enters Imaan and vice versa. Hence the Prophet said there cant be two deens in the Arabian peninsula.

ISLAMIC DEMOCRACY ?

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A brother asks:

السلام عليكم ورحمة الله وبركاته

“Akhi how would we reply to the doubt some bring basically saying we can have a democracy in an lslamic state but it’s based on a shariah constitution so like how in the US.

it’s democracy but they cannot vote to change the constitution since that’s the foundation, so similarly we could have something like that, But the constitution is shariah basically, And everything can be voted on aslong as it doesn’t go against the shariah.

So, like we can vote to legalise or ban things, etc, I figured I’d ask you for your thoughts on this”

Answer:

وعليكم السلام ورحمة الله وبركاته

Democracy and Islam can never be the same. In Islam, we have the concept of shura, and what is used by the shura to determine outcomes is drawn from the Quran and Sunnah.

Democracy contrary to Islam, has its own system of lawmaking and passing bills and determining outcomes, politicians make the laws derived from their own whims and desires.

In fact Democracy is built on the majority ruling. This is achieved through the voting process.

You will be surprised to know that the idea of the majority rules was a concept that the Khawarij had put forth in order to govern their affairs and that of the people.

After their disagreement with both Ali (ra) and Muawiyyah (ra), and after establishing their administration in Haraura, the Khawarij now declared:

“Bai’ah is meant for Allah the Almighty alone. It is our duty to enjoin the good on the people of the land and forbid the evil.

There is no Caliph or ruler in Isla. After gaining victory, all matters must be settled by mutual consultation of the Muslims, and their *Majority should decide all issues.*

Both Ali and Muawiyyah are at fault.” (The History of Islam Vol.1, page 479.)

So, for those who adopt this view point, and screan democracy, calling it fair and just, or foolishly attributing it to Islam, are more in line with the view of the Khawarij and thier view on governance by majority vote.

Let us not forget it was Abu Bakr (ra) who was alone on his view to fight the Bughaat (rebels), while the majority were saying, “Are you going to fight a people who say Lailahailallah”

Allah (swt) sent Mohammed (saw) with a Shariah and a Minhaj, and whoever strays from it will be doomed!.

And Allah knows best.

-Abu ousayd
14 Rabi Al-Akhir 1446H

DOUBLE STANDARDS: A TRAIT ADOPTED FROM THE WEST

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There’s a growing push for a Sunni-Shia unity under the pretext of victory for Gaza.

With some so blinded they are willing to set aside creedal differences for this cause.

This strikes me as hypocritical.

Let’s rewind to when ISIS was fighting on two fronts: against the Western coalition and Arab armies on one front and against the Syrian and Iraqi regimes on another.

Back then, and even today many of the same individuals calling for a Sunni-Shia alliance were amongst the loudest vioces against ISIS, pedalling the stances of the west and the Tawagheet against them!

What happened to putting aside differences then?

These advocates today lack understanding, foresight, and, most importantly, consistency.

I challenge anyone of them to say openly, “We should put aside creedal differences when dealing with the likes of Al-Qaeda or ISIS if it is to achieve victory in Iraq, Syria, and Gaza!”

By your standard and insight, It would be better to ally with the “khawarij” becuase the objective is victory, no matter who we ally with.

But you will never say that, because you are driven by desire not the truth, and you are not consistent, that is why you push us to join hands with the Mushrikeen Shiaa/Rafidhah those who claim the Quran is changed and incomplete, who accuse Aisha(ra) of zina, and assert that all the Sahabah apostated.

If the issue is that of extremism, than there is nothing more extremism than the ideas of the Shiaa, if it’s about “terrorism” than likewise Iran is looked at as a Terrorist state, founding terror organisation the likes of your Sayyid and Hezbulaat, again consistency.

The ‘Khawarij’ are known for many things, one of those is they refuse to lie as they see it as major sin, but you want to believe the Shiaa today knowing very well lying (taqiyah) is a foundemental part of their faith…

“Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind” (Quran 22:46)

Victory comes from Allah (swt) not from ourselves, we just have to follow Allah’s orders and the Sunnah of His Messenger (saw) without compromise, only then will Victory be attained!

So be consistent.

Abu Ousayd.
October 6, 2024 / 3 Rabi al-Akhir 1446

YOU REAP WHAT YOU SOW

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OPEN LETTER TO THE SHIAA AND A REMINDER TO THE BLIND

Look at the history of your treachery. You assassinated Umar (ra) at the hands of Abu Looloa al Majusi and Uthman (ra) with the aid of the Khawarij…

Your forefather was no other than Abdullah ibn Sabaa (Al Nawbakhty, p: 44)

You backstabbed Hussien (ra) and left him for dead at Karbala after you said you would protect him…

You worked with the Mongals to defeat the Abbasid Khalifa, with the aid of the Shiaa Ibnul Alquami…

Your Safawiyet State (905-930) killed ahlul sunnah in Iran, working with the English and Portuguese to achieve this..

You stood with the Crusaders against Salahudeen. This is why he fought your Fatimid state before the Crusaders…

You fought against the Ottoman empire and carried out assassinations and betrayal…

You were exposed in Lebanon, sided with the Christians, and fought the Sunnis (1975-80)

You allied with the Americans in Iraq (2003) and killed Ahlul Sunnah…

You fought alongside Bashaar the Kalb in Syria, starved and slaughtered ahluls sunnah in syria… #madayah #zabadani #aleppo

You worked side by side with the Americans and western coalition in syria to fight the Mujāhideen….

“Syria is our road to Al quds” (Hassan Nasrallah)

You couldn’t even avenge the Iranian commander Soliemani (droned 2020), nor did you find the killers of the Iranian PM…

You betrayed Ismail Haniyyah from Hamas and fed him to the Zionists. You could not even provide him safety in your “Islamic Republic”

You distributed pagers to Hezbollah, sent from Iran, that were only to be used as a weapon to track and kill its members….

Your PM of Iran meets with the U.S. and calls them BROTHERS…

Then your Sayyid gets killed…….

Your betrayal of Islam, the Sunnis, and your own kind is well documented

SO DONT BLAME A PEOPLE WHO SEE THROUGH YOUR LIES AND TAKE JOY IN YOUR DEAD, KNOWING THEY CAN NEVER PERSECUTE THE MUSLIMS AGAIN!!!

REACTION TO THE DEATH OF AN EVIL PERSON

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The demise of a wicked person is cause for joy and a source of relief for the Muslim Ummah

Narrated Abū Qatādah raḍhiyallāhu ’anhu:

“We were sitting with the Messenger of Allāh ﷺ when a funeral procession passed by.

The Messenger of Allāh said:
((مُسْتَرِيحٌ وَمُسْتَرَاحٌ مِنْهُ))
“One is relieved and another others are relieved from.”

When asked what he meant by these words he ﷺ replied:
((الْعَبْدُ الْمُؤْمِنُ يَسْتَرِيحُ مِنْ نَصَبِ الدُّنْيَا وَأَذَاهَا إِلَى رَحْمَةِ اللَّهِ وَالْعَبْدُ الْفَاجِرُ يستريح مِنْهُ الْعباد والبلاد وَالشَّجر وَالدَّوَاب))
“A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allāh, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.”

[Reported by Bukhāri and Muslim]

____

It was said to Imām Aḥmad ibn Ḥanbal, may Allāh have mercy on him: “If a man rejoices at what befalls the companions of Ibn Abi Du’ād, is there any sin upon him for that?” He, may Allāh have mercy on him, replied: 
ومَن لا يَفرَحُ بهذا؟!
“And who would not rejoice at that!?”
السنة للخلال ( ١٧٦٩)

_

Imam Ibn Kathīr, may Allāh have mercy on him, said in the events of the year 568 AH regarding Al-Ḥasan ibn Ṣāfi Yazdin At-Turki:

«كان من أكابر أمراء بغداد المُتحكِّمين في الدُّولة، ولكنه كان رافضيًّا خبيتًا مُتعصّبًا للرَّوافض. وكانوا في خفارته وجاهه حتى أراح الله المُسلِمينَ منه في هذه السنة في ذِي الحِجَّةِ منها، ودفن بداره، ثم نُقِل إلى مقابر قريش: فلله الحمد والمنة، وحين مات فرح أهل السُّنَّة بموته فرحا شديدًا، وأظهروا الشكر لله: فلا تَجِدُ أحدًا منهم إِلّا يَحْمَدُ الله»

“He was one of the great commanders of Baghdad who held significant influence over the state, but he was a vile Rāfḍhi, deeply prejudiced in favour of the Rawāfiḍh. They were under his protection and influence until Allāh relieved the Muslims from him in this year, in the month of Dhul Ḥijjah. He was buried in his home, then later transferred to the Cemeteries of Quraysh. All praise and thanks be to Allāh. When he died, the people of Ahlus-Sunnah rejoiced greatly at his death, and they openly expressed their gratitude to Allāh. You would not find a single one of them except that he praised Allāh.”
البداية والنهاية ( ۱۲/ ۲۷۲)
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The permissibility of performing the prostration of gratitude upon the death of tyrants and leaders of disbelief

سجد أبو بكر رضي الله عنه شكرا حين جاءه خبر قتل مسيلمة الكذاب. وسجد علي رضي الله عنه حين رأى ذا الثدية بين قتلى الخوارج.

Abū Bakr (Aṣ-Ṣiddeeq) may Allāh be pleased with him, prostrated in gratitude when he received news of the death of Musaylimah the Liar. Similarly, ’Ali, may Allāh be pleased with him, prostrated when he saw Dhu Ath-Thadyah among the dead of the Khawarij. 
مصنف ابن أبى شيبة ( ٣٦٦ – ٢/٣٦٨)

ALLAH HATES THE MURTAAD

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Allah’s Wrath against the Apostate, except for the One Who is forced into Disbelief

Allah tells us that He is angry with them who willingly disbelieve in Him after clearly believing in Him, who open their hearts to disbelief finding peace in that, because they understood the faith yet they still turned away from it. They will suffer severe punishment in the Hereafter, because they preferred this life to the Hereafter, and they left the faith for the sake of this world and Allah did not guide their hearts and help them to stand firm in the true religion. He put a seal on their hearts so that they would not be able to understand what is beneficial for them, and He sealed their ears and eyes so that they would not benefit from them. Their faculties did not help them at all, so they are unaware of what is going to happen to them.

لاَ جَرَمَ

(No doubt) means, it is inevitable, and no wonder that those who are like this –

أَنَّهُمْ فِى الاٌّخِرَةِ هُمُ الْخَـسِرونَ

(in the Hereafter, they will be the losers.) meaning, they will lose themselves and their families on the Day of Resurrection.

إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَـنِ

(except one who was forced while his heart is at peace with the faith) This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger .

The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah. He refused, saying, “Alone, Alone.” And he said, “By Allah, if I knew any word more annoying to you than this, I would say it.” May Allah be pleased with him. Similarly, when the Liar Musaylimah asked Habib bin Zayd Al-Ansari, “Do you bear witness that Muhammad ﷺ is the Messenger of Allah” He said, “Yes.” Then Musaylimah asked, “Do you bear witness that I am the messenger of Allah ﷺ” Habib said, “I do not hear you.” Musaylimah kept cutting him, piece by piece, but he remained steadfast insisting on his words. It is better and preferable for the Muslim to remain steadfast in his religion, even if that leads to him being killed, as was mentioned by Al-Hafiz Ibn `Asakir in his biography of `Abdullah bin Hudhafah Al-Sahmi, one of the Companions. He said that he was taken prisoner by the Romans, who brought him to their king. The king said, “Become a Christian, and I will give you a share of my kingdom and my daughter in marriage.” `Abdullah said: “If you were to give me all that you possess and all that Arabs possess to make me give up the religion of Muhammad ﷺ even for an instant, I would not do it.” The king said, “Then I will kill you.” `Abdullah said, “It is up to you.” The king gave orders that he should be crucified, and commanded his archers to shoot near his hands and feet while ordering him to become a Christian, but he still refused. Then the king gave orders that he should be brought down, and that a big vessel made of copper be brought and heated up. Then, while `Abdullah was watching, one of the Muslim prisoners was brought out and thrown into it, until all that was left of him was scorched bones. The king ordered him to become a Christian, but he still refused. Then he ordered that `Abdullah be thrown into the vessel, and he was brought back to the pulley to be thrown in. `Abdullah wept, and the king hoped that he would respond to him, so he called him, but `Abdullah said, “I only weep because I have only one soul with which to be thrown into this vessel at this moment for the sake of Allah; I wish that I had as many souls as there are hairs on my body with which I could undergo this torture for the sake of Allah.” According to some reports, the king imprisoned him and deprived him of food and drink for several days, then he sent him wine and pork, and he did not come near them. Then the king called him and asked him, “What stopped you from eating” `Abdullah said, “It is permissible for me under these circumstances, but I did not want to give you the opportunity to gloat.” The king said to him, “Kiss my head and I will let you go.” `Abdullah said, “And will you release all the Muslim prisoners with me” The king said, “Yes.” So `Abdullah kissed his head and he released him and all the other Muslim prisoners he was holding. When he came back, `Umar bin Al-Khattab said, “Every Muslim should kiss the head of `Abdullah bin Hudhafah, and I will be the first to do so.” And he stood up and kissed his head. May Allah be pleased with them both.

(Excerpt from Tafsir ibn Kathir)

The Six Levels of Knowledge

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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

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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

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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

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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