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Obligation To Obey Husband – Moosa Richardson [Audio|En]

Listen / Download Mp3 (Time 8:49)

Excellent reminder on the Obligations of the husband
by Abul Abbas Moosa Richardson حفظه الله
Sisters conference Sunday 1st February 2015
Posted with Permission-

Characteristics of a righteous Woman – Mustafa George [Audio|En]

Listen / Download Mp3 Here (Time 32:42)

Abu Isma’eel Mustafa George حفظه الله
Posted with Permission-

Clarity Regarding The Issue Of Abortion – Shaykh ‘Uthaymeen [Video|Ar-En Subtitles]

Clarity Regarding The Issue Of Abortion – Shaykh Uthaymeen رحمه الله
Translated by Raha Batts hafidhahullaah…

Video Courtesy : Brother Bilal Nahim

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Disqualifying a Man’a Right To Being The Walee (Guradian) in A Marriage is a Serious Ruling – Moosaa Richardson

Warning: Disqualifying a man’s right to being the walee in a marriage is a serious ruling. It is not permissible to be done based on one person’s claims against the man that -for example- he does not pray or he drinks alcohol. These matters are to be investigated by people who have knowledge of this affair and their judgments are respected.

Do not take this lightly, as it has become all too common for well-wishing brothers to hear a sister’s claims against her father or uncle and they replace him as walee and “marry” the woman off without verifying the claims carefully, as if the Muslims’ rights to their positions as walee are cheap or not worth investigation.

A marriage without the legitimate walee is INVALID, so check yourself before you step in and lead a couple into zinaa, thinking to be helping them.

When a claim is made that a walee is unsuitable, refer the case to those responsible and excuse yourself.

May Allaah protect us from overburdening ourselves and harming the Muslims.

-Moosaa Richardson

Can a Woman get Married without a Wali (Guardian) ? – Imam Ibn Uthaymeen

Scholar: Allamah Imam Muhammad bin Salih bin Uthaymin
Video by: (site is down)

Question: Is it permissible for the virgin woman who has no wali (guardian) or without his presence to marry herself off or not? And is there in this ruling a difference between a virgin or a previously married whether divorced or widowed?

Shaykh Ibn ‘Uthaymin: It is not permissible for the woman to marry herself off or others whether she is a virgin or previously married.

And that is because Allâh, Glorified and Exalted, has made the contract of marriage in the hands of other than the woman as He said:

{And do not marry polytheistic women}
(The Qur’ân, interpretation of the meaning 2:221)

In men He said

{And do not let marry polytheistic men}
(The Qur’ân, interpretation of the meaning 2:221)

and He added that the marriage is for the husband himself but with the women He said:

{And do not let marry polytheistic men [to your women] until they believe.}
(The Qur’ân, interpretation of the meaning 2:221)

So He made the marriage in the hands of other than the woman and He, Glorified and Exalted, said:

{Do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis.}
(The Qur’ân, interpretation of the meaning 2:232)

And from the narration of the Prophet, peace & blessings of Allâh be upon him:

There’s no marriage without a wali (guardian).” (Bukhâri)

So that is the proof of the narration that there’s no other option for the woman than with a guardian marrying her off.

As from the point of view then the woman is deficient in intellect and religion as she is limited in thinking and she is also weak in religion and I say this from the narration of the Messenger of Allâh, peace & blessings of Allâh be upon him:

I have not seen anyone more deficient in intellect and religion than you. A cautious sensible man can be led astray by some of you.” (Bukhâri)

And from the saying of Allâh Almighty:

{Men are in charge of women by [right of] what Allâh has given one over the other and what they spend [for maintenance] from their wealth.}
(The Qur’ân, interpretation of the meaning 4:34)

And if it wasn’t for the deficiency of the woman then a man would not be in charge of her but rather in the âyah:

{by [right of] what Allâh has given one over the other}
(The Qur’ân, interpretation of the meaning 4:34)

So if the woman was in such description, as the Qur’ân and Sunnah indicated, from deficiency of intellect and religion then she is in need of a guiding guardian who knows the appropriate/capable and knows the interests of marriage and knows who the woman is for him until he decides to marry her off or refrain (from such). This is why there should be a guardian for the woman to marry her off within the known requirements to the people of knowledge.

And the woman shall not marry herself off whether she is a virgin or previously married. However, there is an issue that should be noted/addressed which is that a woman must be asked for permission and consent whether she was a virgin or previously married and whether the one who marries her off is her father or anyone else. And the most correct saying is that it is not permissible for the man to marry his daughter off or anyone else until she agrees upon that husband and gives permission.

However, if she is a virgin then her permission is enough by being silence and if she stated/uttered to agree then that is better/complete however being silent is enough. And if she is previously married then she must state (speak) to agree and says ‘Yes’ that she agrees to marry this man.

And as for the guardian whether it is the father or anyone else, he must describe the suitor to the woman with a description that will take her to know him (suitor). So he does not say ‘do you want me to marry you to such’ until he clarifies to her the situation of this man and his description because as much as the man wants in a woman in beauty and righteousness, a woman wants this too in a man in beauty and righteousness. Therefore the man must clarify to the woman whose permission is sought (for marriage) in a way which takes her to know him but vagueness will not lead to the goal. Of course if the woman trusts fully her guardian and will suffice with what her guardian sees and she asked for example ‘are you happy/convinced with him (the suitor)’ in regards to his religion and to his manners then this would suffice if she trusts him and she is pleased with what he (guardian) is pleased with.

Salaatul-Istikhaarah Explained – Moosa Richardson [Audio|En]

An explanation on how to make the Istikhaarah prayer. Many people understand it to be something which brings about a sign after praying the prayer. The correct understanding of the Istikhaarah prayer according to the Sunnah is explained.

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The Beginning and Development of Soofism – Dr. Saleh as Saleh

Second Part: When Did It All Start? [9]
The Beginning and Development of Soofism
Innovations usually start small then grow big

Some scholars traced the seeds of Soofism to the early stages of the second Century of the Hijri calendar, while others pointed out that the early features of it began before the year 200 After Hijrah (AH).10 The early deviation was exemplified in exaggerations in worship and extremism in avoidance of the worldly life. In the beginning, some people became interested in leading a pious life of Zuhd (an abstemious way of life), patience, clemency, sincerity, truthfulness, although some of them exaggerated and (or) introduced innovated forms of worship and innovated concepts. Then those who attached themselves to such practices became lax in allowing singing and dancing, something which they refer to as Samaa’ [singing aimed at stimulating a state of Wajd (ecstasy) and excessive worship.]

As, with every Bid’ah, Iblees beautifies it in the eyes of its beholder and drives him to do more Bida’. The Soofism is just one case of Talbees Iblees (A devil’s deception), whereby he turned them away from knowledge and showed them that what matters is action. Though many of them may have started with good intentions, nevertheless they took off from the course of the Sunnah.

During of the third century, introduction of new concepts and practices became more evident. Some became interested in monasticism (living like monks), while others spoke of poverty, hunger, sleeplessness, wonderment, seclusions, dancing, clamping, innovated forms of Thikr, etc. Many abandoned marriage and the seeking of means of sustenance. Others exaggerated in disassociating themselves from Hadeeth and its knowledge. In the course of this development, the masters would put certain regulations that made them see themselves as the “special” who have “special inward knowledge” that takes the person directly to Allaah. They referred to this state as Al-‘Ilm Al-Baatin (special “inward” knowledge). Such baseless classifications marked the beginning of the introduction of the so-called “knowledge of Al-Haqeeqah (lit. Reality), in reference to the so-called “mystic knowledge” of Allaah.

By the end of this century, Soofism spread and Soofee orders began to sprout and some of its deviant creeds like Al- Hulool (indwelling of Allaah in incarnation), Ittihaad (union between Allaah and the created) were adopted by some of their extreme masters. New states of Soofism were defined and the masters spoke of specific terminology defining such states, like Fanaa’ (annihilation), Thawq (experience), Kashf (perception and witnessing all of the realities of existence as well as those of the unseen), Wajd (ecstasy), Samaa‘ (mystic singing and dancing as a means of inspiration), and other philosophical terms.

During the 4th century, Soofism was almost transformed into orders accommodating all sorts of Bida’ in ‘Aqeedah (creed) and Ittibaa’ (way of following). It was a blend for every sect. Amongst them you find the Jahmiyyah, the Mu’atazilite, the Maatureedi, the Ash’aree, the Shee’iee, the philosopher, the Murj’i, the Jabri, and followers of all sorts of Ahwaa’(desires and innovations). For Ahlul Ahwaa’ (followers of lowly desirers and innovations), Soofism became a universal ground which they penetrate in the name of spiritual guidance

During the sixth century, a group of mystic Soofis claimed to be descendents of the Prophet (صلى الله عليه و سلم) and each one of them established for himself a special Soofee order with special followers. Ar-Rifaa’i appeared in ‘Iraaq, Al-Badawi and Ash-Shaathili in Egypt. These orders branched into other orders. In this century and in the next two, the Soofee Fitnah reached its climax with the ‘Aqeedah of Wahdat Al-Wujood (Unity of Existence), appearance of new Bida’ (building on graves and magnifying them, innovated celebrations, etc.), more Soofee orders and more superstitions. This was supported by the establishment in Egypt of the ‘Ubaydiiyyah State (known as the Fatimid State), which spread its influence over many Muslim lands.

Finally, during the latter centuries, the ninth, tenth, and eleventh, the Soofee orders reached the thousands and the Soofee practices and affiliation spread over the entire Muslim world. Today, Soofism has establishments, preachers, funding, and almost unrestricted movement of its people across the borders of many Muslim and non-Muslim countries. As to its most important objectives, I leave it to a Soofee enthusiast well known in the circles of Soofism, Saayed Hossein Nasr, who stated that, “All that we can do is to stress that the Soofee teachings center upon two fundamental creeds: Wahdat Al-Wujood, and Al-Insaan Al-Kaamil (the Perfect Man). [11] [12]

During all of this past of Soofism and nowadays, Soofism was not left without challenge. The Salaf gave their advice and warned against the early deviations and mistakes of some the early Soofis. They exposed the false concepts of beliefs and practices of Soofism in the past and in the present. This, by Allaah’s Grace, benefited and continues to benefit the Muslims worldwide. The truth propagated by the followers of the Salaf is finding its way everywhere despite the efforts by its opponents who try to disseminate among the people it causes rifts between the Muslims while they represent “the way of unity” through their so-called Mainstream Islam. The Path of the Salaf distinguishes between the truth and falsehood and calls to unite the Muslims on the true Tawheed and pure Ittibaa’ (following of the established Sharee’ah). This makes it binding that the followers of the Salaf should be a good example and use wisdom and kindness in their efforts to propagate the truth without compromising the principles of the Deen. Errors by some of the followers of the Salaf should not hinder the truth seeker from accepting the truth regarding matters of the Deen, and he should judge according to the principle not the mistakes of people.


[9] References: Ibn Al-Jawzee’s Talbees Iblees, pp. 156-165, Ibn Taymeeyah’s Majmoo’ Al-Fataawaa, vol. 10, pp: 366-367, Saadiq Saadiq’s Masaadir At-Talaqee, pp. 38-35; and others.

[10] Ibn Taymeeyah holds the first while Ibnul Jawzee and Ibn Khaldoon are of the second opinion (See Talbees Ibleess, p. 201 and Al- Muqaddimah, p. 467, respectively).

[11] Al-Insaan Al-Kaamil: In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation (or man). And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al-Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad (صلى الله عليه و سلم)) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!! This is most fully described by ‘Abdul al-Karim Al- Jeeli (d.820 AH/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. See V. 2, p. 73 (4th edition), 1395 AH/1975 C.E.. See also Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27. Also refer to Mu’jam Al- Mustalahaat As-Soofeeyyah by Anwar Fouad Abee Al-Khazzaam, p. 49, published by Maktabat Lubnaan, Beirut, Lebanon, 1993. Al-Jeeli’s book Al-Insaan Al-Kaamil is filled with plain statements of Kufr. Just consider his belief regarding the Prophet (صلى الله عليه و سلم) (above).

[12] As-Soofeeyyah bayna Al-Ams wal Yawm ,p.22, translated by Kamal Khaleel Yaazijee (1st. ed), 1975

Posted from : Sufism : Origin and Development – Dr. Saleh As-Saleh

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What Type Of Backbiting Is Permissible? – Imaam an-Nawawee

Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee

Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. That which makes it allowable is a valid and legitimate goal, which cannot be achieved except by doing it (i.e. the backbiting). These goals can be broken down into six categories:

1. Oppression – It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such and such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.

2. Seeking assistance in changing an evil and returning a sinner back to what is correct – One should say to the individual whom he expects has the ability to put an end to the evil: “Such and such person did this, so prevent him” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend this as his goal, then it is forbidden (for him to mention it).

3. Seeking a fatwa (religious ruling) – One should do this by saying to the muftee (scholar capable of issuing a fatwa): “My father” or “my brother” or “such and such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such and such to me” or “my husband did such and such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such and such thing?” or “concerning a husband” or “concerning a wife who did such and such” (without saying “my”), etc.

By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the hadeeth of Hind (radyAllaahu ‘anhaa), which we shall mention later, by the Will of Allaah, in which she told Allaah’s Messenger: “Indeed, Abu Sufyaan (her husband) is a stingy man.” And the Messenger of Allaah صلى الله عليه و سلم did not forbid her from saying this.

4. Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to the need for it. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.

If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail. Another case is when you see someone buying a product from an individual who is known for stealing or fornicating or drinking or other than these. It is then upon you to inform the buyer of this, on the count that he is not knowledgeable of it already. And this case is not specified to this example only. Rather, it also applies to when you have knowledge that the commodity that is being traded is defective. It is then obligatory upon you to clarify this matter to the buyer, if he is not aware of it.

Another case is when you see a student going to an innovator or a deviant, seeking to attain knowledge from him, and you fear that it may affect the student. In that situation, you must advise him about the state of that innovator, on the condition that your intention only be for the sake of advising. And this is something in which regard many people fall into error, for perhaps the person speaking may do this (advising) because he is jealous (of the person he is warning against). Or perhaps the Devil may deceive him about this matter, causing him to believe that what he is doing is advising and showing compassion, so he believes this.

One last case is when a person has some leadership role, which he does not fulfill properly either because he is not fit for it or because he is a sinner or neglectful, etc. So in this case, one must mention this to those who have general leadership over this person, so that he can be removed and someone fit can be put in charge. Or those who have charge over him can know this about him so that they can deal with him accordingly and not be deceived by him, and so that they can make the right efforts to encourage him to be upright or to replace him.

5. When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of alcohol, or his illegal confiscation of people’s money and raising of their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories in which we have mentioned that backbiting is permissible.

6. Defining someone – If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “crosseyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified with another (more appropriate) type of name, then that is more preferable. These are the six cases in which the scholars have stated that backbiting is permissible, if it is done in accordance to the guidelines we mentioned above.

The evidences for the permissibility of backbiting can be found in authentic and well-known ahaadeeth. Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases.

It is reported in the Saheehs of Al-Bukhaaree and Muslim that ‘Aa’ishah (radyAllaahu ‘anhaa) said: “A man sought permission of the Prophet صلى الله عليه و سلم to enter (his house), so he said: ‘Permit him to enter, and what an evil brother to (his) relatives he is.'” [26] Al-Bukhaaree uses this hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.

Ibn Mas’ood (radyAllaahu ‘anhu) narrated: “The Messenger of Allaah صلى الله عليه و سلم divided a portion (of war booty amongst the people), so a man from the Ansaar said: ‘I swear by Allaah, Muhammad did not intend the face of Allaah by this (i.e. he was not fair).’ So I went to Allaah’s Messenger and informed him of this. His face changed (i.e. he became mad) and said: ‘May Allaah have mercy on Moosaa. He was indeed abused with greater than this, but he was patient.'” [27]

In some of the reports of the hadeeth, Ibn Mas’ood said: “I said: I will not raise another hadeeth to him again, after this.”

Al-Bukhaaree uses this hadeeth as proof that a person is allowed to inform his brother of what is being said about him. ‘Aa’ishah (radyAllaahu ‘anhaa) reported that Allaah’s Messenger صلى الله عليه و سلم once said: “I do not think that this person and that person know anything at all about our Religion.” [28]

Al-Laith bin Sa’ad, one of the narrators of the hadeeth’s chain said: “They were two individuals from among the hypocrites (at his time).”

Zayd bin Arqam (radyAllaahu ‘anhu) reported: “We set out on a journey with the Prophet and the people suffered great difficulty (due to a lack of provisions). So ‘Abdullaah bin Ubay [29] said to his companions: ‘Don’t spend on those who are with Allaah’s Messenger so that they may disperse and go away from him.’ He said: ‘If we return to Madeenah, surely, the more honorable will expel the lowly ones from it. So I went to the Prophet صلى الله عليه و سلم and informed him of that. He sent for ‘Abdullaah bin Ubay and asked him, but ‘Abdullaah bin Ubay swore that he did not say so. So the people said: ‘Zayd told a lie to Allaah’s Messenger.’ And what they said distressed me very much. Later Allaah revealed the confirmation of my statement in His saying; ‘When the hypocrites come to you…’ [Surah Al-Munafiqeen]” [30]

Also there is the hadeeth of Hind (radyAllaahu ‘anhaa), the wife of Abu Sufyaan, in which she said to the Prophet: “Indeed, Abu Sufyaan is a stingy man.” [31] And also the hadeeth of Faatimah Bint Qays (radyAllaahu ‘anhaa), when the Prophet صلى الله عليه و سلم said to her (with regard to her accepting marriage proposals from two suitors): “As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives).” [32]

Footnotes :

[26] Saheeh – Reported by Al-Bukhaaree (10/471 of al-Fath) and Muslim (2591)
[27] Saheeh – Reported by Al-Bukhaaree and Muslim and its checking has preceded.
[28] Saheeh – Reported by Al-Bukhaaree (10/485 of al-Fath)
[29] Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allaah revealed verses commanding the Prophet صلى الله عليه و سلم not to pray the funeral prayer over him.
[30] Saheeh – Reported by Al-Bukhaaree (8/664 and 646-648 of al-Fath) and Muslim (2772).
[31] Saheeh – Reported by Al-Bukhaaree (9/504 of al-Fath) and Muslim (1714).
[32] Saheeh – Reported by Muslim (1480)

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Ruling on Chat Smilies (Emoticons) – Shaykh Zayd al-Madkhali

Scholar: Allâmah Zayd bin Muhammad al-Madkhali
Reference: Darulhadith, Sweden
Audio and translation courtesy of: (site is down)

Question: What is the ruling on smilies on computers that are used when brothers chat with each other? These symbols represent ones expressions; to press on a happy smiley symbolizes happiness and to press on a sad smiley symbolizes agitation.

Allamah Zayd bin Muhammad al-Madkhali (rahimahullaah)

These emoticons are baseless in the Sharî’ah. There is no need of embodied figures except in need, which it (this situation) isn’t. Thus, these smilies are baseless. If these two persons are in need of each other, they can speak via some other method. As for smilies that stand for happiness and anger, then they do not belong to the methodology of Ahl-us-Sunnah wal-Jamâ’ah.

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Shaykh Ibn Uthaymeen about the Saudi Arabian government

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (128 A)
Date: 1417-02-04/1996-06-20
Audio and Translation courtesy of (site is down)

Shaykh Ibn ‘Uthaymîn:

As for this government, you know that the country rules by Islâmic Sharî’ah. The judges only judge by Islâmic Sharî’ah. The fast is maintained. The pilgrimage is maintained. The lectures in the mosques are maintained. As for the one who errs or is liable to fall into a tribulation (fitnah), then both the evil and that which leads to the evil has to be prevented.

If we (take a) look at our country, we neither see buildings upon the graves, Tawâf around the graves or Sûfiyyah’s and others innovations publicly. However, it is possible that some [people] possess the innovations of Sûfiyyah and the like that they keep for themselves. On the other hand, all societies have some form of corruption.

If we consider this and compare it with other adjacent countries outside of Saudi Arabia, we see a very big difference. Alcoholic drinks (Khamr) are sold openly in the stores in some adjacent countries. The restaurants are open in daytime during Ramadhân so that one can eat and drink as much as one wants. There are prostitutes in public. Some who travel to these countries as tourists told me that one is asked as soon as one arrives at the airport:

“There are boys and girls. What do you want?”

This is taking place publicly. One has to face the facts concerning one’s government and one’s country. He should not disseminate the bad sides that the ruler might be excused for and completely ignore the good sides. It is as if there is nothing good at all in the government. It is not fair. Allâh (ta’âlâ) said:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى

” O you who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh.” (5:8, interpretation of the meanings)

If someone were to ask why something like this happens, then the answer is primarily an unrestrained vigilance. It is neither curbed by the Sharî’ah nor the common sense, which is due to ignorance. Secondly, it is due to the desire. Thus, all of it is due to two things: Ignorance about the Sharî’ah or the wisdom or also the desire. Although he knows that it is wrong he (still) disseminates these things that entice the people away from the rulers and fills them with hate towards them. He does it only because he has something against the rulers and wants to vent his anger on them.

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