Our Dying Days

Our Dying Days

بسم الله الرحمن الرحيم

عَنِ الْحَسَنِ قَالَ: «ابْنَ آدَمَ، إِنَّمَا أَنْتَ أَيَّامٌ، كُلَّمَا ذَهَبَ يَوْمٌ ذَهَبَ بَعْضُكَ

Hasan Al-Basri said: “Son of Adam you are only made up of days. Every time a day passes so does a part of your life.”[1]

Life lessons from this Subject:

  • Imam Al-Basri’s speech teaches us that we really don’t have a lot of time and that we mustn’t be tricked into thinking we do.

  • This narration tells us that we are running out of time in the life of this world with every second that passes.

  • This narration refutes the capitalistic approach towards time. They say :”Time is money.” Their focus on time is how much you make per hour, per year a day , and so forth.

  • Allah created time. He swears, by the Time: Asr and Fajr, the Sun, the Moon, the Night, and the Day. This shows their significance and their value of importance.

  • The wisdom found in these words inform us that with every hour, minute and second to pass we are older in age, and closer to death.

  • The insight mentioned in the words of Imam Hasan reiterates the fact time is the origin of a man’s life. Allah (تعالى)said:  And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day, to be of service to you.[Ibrahim 33]

  • Allah connects times of worship to the time. He(تعالى) said:  Verily, the prayer is enjoined on the believers at fixed hours.[An-Nisa’:103].Allah made prayers attached to certain time periods. Likewise, there are times throughout the day, the month, or the year when other acts of worship are more superior when performed therein compared to other parts of time. For example, remembering Allah after Fajr until sunrise is equal to that of Hajj, or Umrah. Dua on Wednesday between Thur and Asr is answered. Worship during Layatul Qadr is better than 1,000 months, and fasting on Arafat expiates sins, etc.  

  • These words of insight from Hasan Al-Basri teach us that tomorrow isn’t guaranteed.

  • Hasan Al-Basri said: Today is a guest and when it departs it either praises you or criticizes you.” Accordingly, make the most of today!

  • These words coach us to make short-term goals in life. Abdullah ibn Mas’ud said: I hate a man to see a man living meaninglessly. He’s not working  towards attaining anything in this world, or anything of the hereafter.”[2]

  • The language Hasan Al-Basri conveys in these words shows the stupidity of those who celebrate birthdays. People celebrate birthdays with total heedlessness to the day they are going to die.

  • This statement urges us to be charitable every day we live. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the prayer is a charity, and removing a harmful object from the road is a charity.[3]

Prepared by the one in need of Allah’s Mercy

Abu Aaliyah Abdullah ibn Dwight Battle

Jakarta , Indonesia 1445©

Dhul-Hijjah 21st.

The Life of this World is Only 3 days : The Abu Aaliyah Gazette

Your Life hasn’t begun yet, you have Only One Shot at It : The Abu Aaliyah Gazette

[1] Hilyah 2/148

[2] Az-Zuhd,Imam Ahmed ,847

[3] Collected by Al-Bukhari/Muslim

The Life of this World is Only 3 days

The Life of this World is Only 3 days

بسم الله الرحمن الرحيم

عَنِ الْحَسَنِ، قَالَ: ” الدُّنْيَا ثَلَاثَةُ أَيَّامٍ: أَمَا أَمْسِ فَقَدْ ذَهَبَ بِمَا فِيهِ، أَمَا غَدٌ فَلَعَلَّكَ لَا تُدْرِكُهُ، وَالْيَوْمُ لَكَ فَاعْمَلْ فِيهِ “

Hasan Al-Basri said: “The Life of this World is 3 days. There’s yesterday which is gone and everything in it. Then there is tomorrow, and there is a chance that you won’t live to see it , and then there is today and it’s yours , so work in it.”[1]

Lessons from this narration:

  • These words teach us to place an importance in living in the present, yet at the same time preparing for tomorrow, by doing things today. Whatever you can do today that’s positive, do it!

  • This narration molds us to have acceptance of our past, to embrace change and to focus on the present.

  • This Athar aids our faith to avoid resorting to fortune-tellers and reading horoscopes. Allah (تعالى)said: “None in the heavens and the earth knows the Ghaib (unseen) except Allah.[2] Aisha (رضي الله عنها) said: “Whoever tells you that he knows what will happen tomorrow is lying.” Then she recited, “No person knows what he will earn tomorrow.” [3]

  • The words, “There’s yesterday which is gone and everything in it..” that is concluded by, “and then there is today and it’s yours , so work in it.”, highlights the importance of knowing that your past doesn’t always define who you are.

  • These words teach us how to value our time. Abdullah ibn Munazil said: “Whoever preoccupies himself with the past and the future wastes his time.”[4]

  • Hasan Al-Basri’s words, “and then there is today and it’s yours, so work in it.” inspire us to be grateful for today. Umar ibn Thar said: “Everyday a believer lives is a reward.”[5]

  • These words encourage us to do good deeds today for tomorrow when we meet our Lord. This is similar to the statement of the Most High. “And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do .[Al-Hashr:18].

  • These words lead us to repent for what we’ve done in the past.” There’s yesterday which has gone and everything in it…” Hence, whatever wrong you did yesterday, you can fix it today by repenting to Allah.

  • Imam Hasan Al-Basri’s word call us to take account of our actions that we did. Umar ibn Khattab (may Allah be pleased with him) said,” Call yourself to account before Allah does. Weigh your deeds before Allah does. “[6]

  • This statement of Hasan Al-Basri teaches us to take advantage of our time and to avoid wasting it. The Prophet(ﷺ)said: The feet of the son of Adam shall not move from before his Lord on the Day of Judgement, until he is asked about five things: About his life and what he did with it[7]

  • These words warn us from procrastination. We must make the most of the time we have right now. Don’t put off something you can do today for tomorrow. Abu Al-Jald Al-Basri said: Procrastination is a leading solider in Satan’s army.”[8]

  • The words in this statement, “Then there is tomorrow, and there is a chance that you won’t live to see it…” inform us that tomorrow isn’t promised to any of us. We must prepare for death today. Ad-Daqaq said: Whoever forgets about death will procrastinate repentance, stop being content with his subsistence, and will become lazy in his worship.”[9]

  • This statement trains us to not beat ourselves up  regarding the past, as what is done is done, but we have today; consequently, we can begin it with a fresh start right now.

  • These words of Imam Hasan Al-Basri prepare us with an antidote for dealing the stress and anxiety of living in the past and worrying about the future. Some modern-day psychologists refer to today as the present calling it that as it is a gift from Allah the Most Merciful.

  • The text of these words leads us to set ourselves up to have a good ending in this life. Look at it like this, the past was once the present and the present will soon be the past, accordingly your future will be your present. In view of that, any good you are doing by teaching people about the Quran and the Sunnah as understood by the Salaf, writing books, giving charities will develop and spread as your legacy. The Messenger of Allah, (ﷺ), said, “Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death.[10]

  •   Hasan Al-Basri’s words inform us to be obedient to Allah and avoid shouldering the tension and fear of the future. In another statement Imam Al-Hasan said: “Son of Adam, do not burden the worry of a year over a day. Your day is sufficient for what is in it. If it is a year of your life, Allah will provide you with your provision, otherwise you will be among the poor. Hunting and asking for what you do not have.”[11]

Prepared by

Abu Aaliyah Abdullah ibn Dwight Battle

Jakarta, Indonesia

Eidul-Adha 1445©

[1] كلام الليلي و أيام , أبن أبي الدنيا

[2] Al-Naml:65

[3] Al-Bukhari:4477

[4] Zuhd, by Imam Al-Bayhaqi #478

[5] كلام الليلي و أيام , أبن أبي الدنيا #54

[6] Collected by Ahmed in (Az-Zuhd 2/ 30) isnad Hasan

[7] At-Tirmithi #2415

[8] قصر الأمل  ,Ibn Abi Dunya ,207

[9] Adad Ad-deen wa Dunya

[10] Shu’ab al-Imān lil-Bayhaqī 10250,Grade: Sahih (authentic) according to Al-Albani

[11] كلام الليلي و أيام , أبن أبي الدنيا

The Muslims’ Survival Guide

The Muslims’ Survival Guide

بسم الله الرحمن الرحيم

عَنْ أَبِي أُمَيَّةَ الشَّعْبَانِيِّ، قَالَ أَتَيْتُ أَبَا ثَعْلَبَةَ – رَضِيَ اللَّهُ عَنْهُ – «فِي قَوْلِهِ تَعَالَى: {عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ} [المائدة: 105] . فَقَالَ: أَمَا وَاللَّهِ لَقَدْ سَأَلْتُ عَنْهَا رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ: ” بَلِ ائْتَمَرُوا بِالْمَعْرُوفِ، وَتَنَاهَوْا عَنِ الْمُنْكَرِ، حَتَّى إِذَا رَأَيْتَ شُحًّا مُطَاعًا، وَهَوًى مُتَّبَعًا، وَدُنْيَا مُؤْثَرَةً، وَإِعْجَابَ كُلِّ ذِي رَأْيٍ بِرَأْيِهِ، وَرَأَيْتَ أَمْرًا لَا بُدَّ لَكَ مِنْهُ فَعَلَيْكَ نَفْسَكَ، وَدَعْ أَمْرَ الْعَوَامِّ، فَإِنَّ وَرَاءَكُمْ أَيَّامَ الصَّبْرِ، فَمَنْ صَبَرَ فِيهِنَّ قَبَضَ عَلَى الْجَمْرِ، لِلْعَامِلِ فِيهِنَّ أَجْرُ خَمْسِينَ رَجُلًا يَعْمَلُونَ مِثْلَ عَمَلِهِ “. قَالُوا: يَا رَسُولَ اللَّهِ! أَجْرُ خَمْسِينَ مِنْهُمْ؟ قَالَ: أَجْرُ خَمْسِينَ مِنْكُمْ» “

Abu Umayyah Sha’bani said:“I came to Abu Tha’labah Al-Khushani and said: ‘How do you understand this Verse?’ He “O you who believe! Take care of your own selves. If you follow the (right) guidance, no hurt can come to you from those who are in error.”?[5:105] He said: ‘ I asked the Messenger of Allah () about it and he said: “Enjoin good upon one another and forbid one another from evil, but if you see overwhelming stinginess, desires being followed, this world being preferred (to the Hereafter), every person with an opinion feeling amazed with it, and you realize that you have no power to deal with it, then you have to mind your own business and leave the common folk to their own devices. After you will come days which require patience, and remaining patient during those days will be like grasping a burning piece of coal, and one who does good deeds will have a reward like that of fifty men doing the same deed.” They said: Oh, Messenger of Allah, fifty men from among themselves?” He () replied:50 men from yourselves.”[1]

Benefits of this Topic:

  1. Some scholars have placed this hadith under the chapter headings, “How to interact with the dregs of society,” and “When enjoining what is right and forbidding what is wrong is abandoned” and “What Allah gives to those who obey Him.”
  2. This hadith is a proof of Prophethood for Muhammad (ﷺ) as he spoke about something that would happen in the future during and is happening today. Since these things have started happening life has become difficult for those trying to adhere to their religion.
  3. Ibn Mas’ud (Radi Allahu anhu): “At the end of times people’s hearts will be divided and they will split up into sects and thus mistreat each other.”[2]
  4. O you who believe! Take care of your own selves. If you follow the (right) guidance, no harm can come to you from those who are in error.”?  This verse refers to the people who will come after the Sahabah. They will be overwhelmed with their stinginess, immersed in their temptations and evil desires, and they will give preference to this world (to the Hereafter), and every person with an opinion will feel satisfied with it. Thus, such people will not accept advise.[3]
  5. O you who believe! Take care of your own selves. If you follow the (right) guidance, no harm can come to you from those who are in error.”?  Abu Jafar At-Tabari said: Oh, you who believe focus on yourself and rectify yourself by doing deeds that protect you from the punishment of Allah. Practice acts that bring you closer to Him and hence no harm can come to you from those who are in error. Those in error are the people are not travelling on the right path. You will not be affected if you are guided and believe in your Lord, obey Him in what He commanded you do, and stay away from what He has prohibited you from. Consequently, you avoid the Haraam and enjoy the Halal.[4]
  6. But if you see overwhelming stinginess… When you see majority of the people being stingy and tight-fisted. This type of stinginess isn’t only related to money, but having greed in collecting wealth and not wanting to disburse Zakah , or Sadaqah with others; and are stingy with other charitable acts. i.e giving free food, free clothes, loaning a person something and etc.[5] Whatever they do spend in a charitable way inside themselves they consider it a loss.
  7. “Desires being followed…” This means that you’ll see people following their evil desires and temptations and rejecting the correct guidance.[6]
  8. “This world being preferred (to the Hereafter)…” This refers to people pursuing this worldly life by collecting wealth and abandoning good deeds. This is similar to how we see people intentionally setting their alarm clock at night for 6:30am , and deliberately missing the Fajr Prayer! What’s more, is people will be doing whatever it takes to get a position of power or to raise their status in this world. This is parallel to those people cheating and offering bribes to reach their objectives.[7]
  1. “ Every person with an opinion feeling proud of it… These are the people you’ll giving verdicts from their own desires and whims and feel amazed with themselves. They don’t regularly return to the scholars, nor the Quran, the Sunnah and the consensus of this ummah to check their understanding. Besides, if they do then they rely on their own understanding and interpretation. Hence, whatever they view as good although it might not be then they consider it good and thus don’t accept correction or advise.  This is identical to the pandemic of podcasts and Youtubers opening up channels and discussing issues in which they aren’t qualified to deal with. Sadly to say some of them have even added the title Sheikh to their names.[8]
  2. “And you realize that you have no power to deal with it, then you have to mind your own business and leave the common folk to their own devices…”  At this phase public sinning will be widespread and you will not be able to address people; as some will have authority and advising them could cause you more harm. Other people will feel as though you are judging them and have right to do so. When in fact you are ONLY trying to help their souls. Therefore, when this occurs mind your own business and don’t sin publicly or privately. Minding your own business also includes worrying about yourself and those under your care. i.e spouse and children.[9]
  3. “After you will come days of patience, during which patience will be like grasping a burning piece of coal,…”  During these days and time, one must remain patient in being obedient towards Allah. Being patient is the only way of salvation in this time. The words grasping a burning piece of coal displays the difficulty a patient person will encounter while trying to the right thing. Reflect over how hard it is to touch something while it’s burning then imagine trying to place it in the palm of your hands. How long could you hold it for? This informs that everywhere around us where we will notice misguidance being prevalent, temptations being followed, misguided callers amazed with themselves on their large platforms of followers leading people astray.
  4. ” and one who does good deeds will have a reward like that of fifty men doing the same deed.” They said : Oh Messenger of Allah , fifty men from among themselves?” He () replied:50 men from yourselves.”  Sheikh Izuddeen Ibn Abdis Salam said: This implies that actions give a person nobility and that the strangeness of Islam at the end of times will be like the strangeness of it in the beginning.
  5. The Prophet () gave an edict in this hadith that it’s better to distance yourself from people when you notice these things happening.
  6. The focus is how to mind your own business when you find yourself unable to enact correction or change. Limit your exposure to wrongdoing and wrongdoers having access to you. This will limit temptation or the evil that we witness having a common place in out hearts.
  7. Busy yourself with reminders and take some time to read with contemplation and reflection over Allah’s words and the Prophetic Sunnah.
  8. Accept that you have no power to guide or change the people you love; so don’t become saddened when they go in error. Remember those better than us experienced similar situations. Hence, their stories are instructions on how  to handle our difficulties  and Allah knows best.

Prepared by the one in need of Allah’s Mercy;

Abu Aaliyah Abdullah ibn Dwight Battle

Doha,Qatar 1443AH©

[1]Abu Dawud 4341, Jami At-Tirmithi 3058, Ibn Majah 4041-Imam At-Tirmithi graded this hadith as being Hasan

[2] الاسنتذكار , by Ibn Abdul Bar, vol 2pg 272

[3][3] جامع العلوم و الحكم ,  by Ibn Rajab, under hadith number 35

[4] Tafsir At-Tabari

[5] Rerfer to Mafathi Sharh Musabih vol 5, pg 264. and

[6] ibid

[7] Ibid and Tufathul Ahwathi vol 8,pg 337

[8] ibid

[9] ibid

Social Interactions and Coping with Hard Times

Social Interactions and Coping with Hard Times

بسم الله الرحمن الرحيم

مُعَاوِيَةَ يَقُولُ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا بَلَاءٌ وَفِتْنَةٌ”

Mu’awiyah said:

“I heard the Prophet (ﷺ) say: ‘There is nothing left of this world except trials and tribulations.’”[1]

Benefits for this subject:

  • Out of the 6 books of hadith Ibn Majah alone mentioned this hadith and it has been graded as being Sahih by Shiekh Muhammad Ethiopian in his explanation for Ibn Majah.
  • Imam Ibn Majah placed this hadith in his collection under the chapter heading “Hard Times”
  • The general meaning of the hadith is in era after era trials and tribulations will increase and the people living during those times will be tested [2]
  • The hadith warns us about the Fitan that will occur after the death of Muhammad ((صلى الله علبه و سلم ))
  • This world is a testing ground wherein, trials and tribulations must occur. The alert person must take heed and prepare accordingly to deal with these tests to safeguard his religion. This hadith the Prophet (ﷺ) informed Muawiyah(radi Allahu anhu) that this World is full of tests and tribulations, so much so, that this is the only thing a person should really expect from this planet. The good of it will perish and the evil will remain on it, religious people will die and the irreligious people will remain living .
  • The difference between trials(بلاء) and tribulations (فتنة  ). Tribulations generally stem from desires (شهوات (or a person placing his opinion over the Quran and the Sunnah شبهة)). Desires are defeated by remaining patient and opinions from the people are conquered by clinging to the path of the Salaf. Trials on the other hand are things that person dislikes. In the end the trial either brings out the best in a person or the worst. I.e. he’s obedient and thankful, or sinful and ungrateful.[3]
  • The beginning of these trials and tribulations on this Earth started after Umar with the killing of Uthman (Radi Allahu anhu). This resulted in bloodshed, division and gave birth to the Khawarij. Following this began the trials and tribulations of the Qadriyyah and the Rafidah sect. These trials were like the waves of a tsunami.
  • Allah has made son of Adam a trial and tribulation for each other out of His Divine Wisdom. He said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُون وَكانَ رَبُّكَ بَصِيرًا

And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).[25:20]

This verse applies to all of mankind and means that their existence and presence are an ongoing trial and test for one another. The men are a trial and test for the women and the women are a trial and test for the men. The women today acknowledge men’s masculinity, strength and power that Allah has given them ; thus, the feminist movement are calling women to behave like men and assume their roles. The men are being tested with the women’s indecent behavior and as a result are falling into sins.   

The poor and the rich one, are both an ordeal for each other. The wealthy one is tested with his wealth towards the less fortunate to see if he will either help and support them when needed, or will he simply just turn them away. What’s more, between the sinners and the righteous people are trials. Also, the believer and disbeliever both suffer from each other’s existence.  

The messengers are trialed by the people Allah sent them to. The messengers are tested by calling their people to the truth, and remaining patient with their harms and difficulties by inviting them to Islam. The people the messengers are sent to are tested by the messengers. Are they going to obey them, aide them and believe in them, or are they going to disbelieve in them and reject them and assassinate them?  

The scholars are tested by the ignorant people. Are they going to teach them, advise them and remain patient while doing so? The ignorant are tried by scholars, are they going to obey and follow their guidance? The rulers of the land are tested by the people they govern and vice versa. The ruler of his people is tested to do the right thing and deal with them justly. Those governed are a trial for their governments. Are they going to be law abiding citizens and be patient, or are they going to be criminals? Those who enjoin what is right and forbid evil are test by those who do evil. If they see the evil and wrongdoing, will they have the courage to stand up or will they simply remain silent? Those committing evil in public are tested by those who ask them to stop and remind them to fear Allah. Do they take heed or not? [4]

  • A person might ask a question that Allah already knows the results of the servants’ tests before He tests them, so why do so ?

Answer: Allah wants to reward His servant for his actions that by he did and deeds he earned during the tests and trials. The things he did or abandoned during the test and trial were by his choice, and not by Allah’s knowledge. Hence, he deserves to be rewarded. These tests and trial manifest the servant’s true nature; thus, he’s rewarded accordingly.[5]

The following Dua is one can often say throughout his day

اللهم إِني أسألُكَ الهُدَى و التَّقَى و العَفَافَ و الغِنَى

Oh Allah, I ask You for guidance, piety, virtue and sufficiency

 Prepared by the one in need of Allah’s mercy

  Abu Aaliyah Abdullah ibn Dwight Battle

Doha,Qatar 1443 ©

[1] Sunan Ibn Majah 4035

[2]مرشد ذوي الحجا vol 24 pg 238

[3] كتاب نضرة النعيم في مكارم أخلاق الرسول الكريم vol 1/pg 8

[4] Refer to Tafsir ibn Rajab Al-Hanbali compiled by Tarqi Awdallah vol2/205, Tafsir ibn Badess  vol 1/pg 165

[5] Tafsir ibn Badees ibid

The Ten Causes for Rejecting the Truth

The Ten Causes for Rejecting the Truth

بسم الله الرحمن الرحيم

There are many reasons why a person chooses to remain blind, ignorant, and a follower of innovation and misguidance. Imam Ibn Qayyim Al-Jawziyyah mentioned several reasons that hinder a person from accepting the truth and facts and thus prefers misguidance to guidance.

1: Weak knowledge about the subject

2: Inability

The 1st reason is a person is unable to actually comprehend the truth. If a person has a rigid hardened heart then knowledge will not affect it. This is similar to an arid land. This kind of land is unable to grow trees, as its unable to accept water. Therefore if the heart is hard like a stone then the things that purify it aren’t accepted therein, nor does advice soften it. Moreover, the hardened heart doesn’t benefit from any knowledge it knows. Similar to the barren land which isn’t fertile to grow trees, or sprout plants no matter what kind of seeds were planted; even if a rainfall hit it. Allah said about the people unable to comprehend the truth.

Truly! Those, against whom the Word (Wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, – until they see the painful torment.”[Yunus 96-97]

3: Jealousy and arrogance.

This was the reason that Ibliss[Satan]  refused to follow Allah’s command. Arrogance and jealousy is a sickness for everybody, except those whom Allah has protected.

4: The love of leadership and power.

If arrogance and jealousy don’t prevent a person from accepting the truth, then the love of leadership and power will prevent him; along with the love of his kingdom and reign. This is similar to Hercules and other non-Muslim leaders who knew Muhammad was a Prophet deep down in their hearts and wanted to be Muslims, but refrained from doing so due to their reign of power.

This is a disease that plagues kings, rulers, and leaders. Only a few are saved from this illness. This was the sickness of Fir’aun and his people. Allah said:

They said: “Shall we believe in two men like ourselves, and their people are obedient to us with humility (and we use them to serve us as we like).” [ Al-Mu’minoon 47]

Fir’aun didn’t believe and follow Musa and Haroon. It’s said that when Fir’aun wanted to follow Musa and believe in him he took counsel from Hamman and his minister and they told him: You are a God who is worshipped and if you follow them you will be a servant who will worship other than yourself. For that reason, he refused to worship Allah and choose to remain a leader who was worshipped!

5: Desires and wealth.

The following of desires and love of wealth is among the main causes that prevent the Jews and Christians from accepting the truth. They fear the food and money they receive from their people will be null and void. The pagans of the Quraysh used to impede people from accepting Islam by using their love of desires. They would go to those who loved to commit Zina and say to them Muhammad doesn’t allow Zina and drinking alcohol.

6: The love for family and close relatives

The people tested with accepting the truth due to family and close relatives fear that if they accept the truth then they’ll be an outcast and exiled from their relatives.  

7: The love of homeland and country

If there aren’t any of his family members or loved one where he rejects the truth based on the premise that other people there haven’t and he’ll be banished from his homeland and country to place he doesn’t know, thus he prefers to choose his homeland and country’s norms and practices; than accepting the truth.

8: The belief that Islam and the Muslims dispraise his father and grandfathers.

This was the reasons that prevented Abu Talib and others from becoming Muslims. They extolled their fathers and grandparents disbelief and misguidance over Islam and choose that path for themselves.

9: The person he has a personal grudge towards the one presenting the truth.  

This prevents a lot of people from accepting guidance. A person will have hatred and enmity towards the person presenting the facts, to point he hates the ground he walks on. Therefore he intends to oppose him thinking that his way is following the truth.

10: The truth goes against the way he was nurtured

A person’s normal upbringing becomes his nature. For example, a person is nurtured on certain beliefs from an early age and it becomes instilled in his heart. This is similar to how the bones are nurtured on certain nutrition. The intellect can only accept this kind of nourishment, then true knowledge comes and its people to remove the old methods he was nurtured on, and to remove it from the heart and take its place; thus this becomes difficult to change and remove.

Taken from [   مفتاح دار السعادة 1/335-340]by Imam Ibn Al-Qayyim

Translated and arranged by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1439H©


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The Evolution of the Sheeple

The Evolution of the Sheeple 

بسم الله الرحمن الرحيم

The word, “ Sheeple “, refers to people who are compared to sheep in being docile, foolish, and easily led, or people unable to think for themselves and are followers who have no cognitive abilities of their own.

The Prophet [صلى الله عليه وسلم], and his companions[radi Allahu anhum], and others from the Salaf , have used words and phrases which warn against having this trait as a Muslim. It’s considered a blameworthy characteristic in Islam, therefore it must be avoided. The Arabic word that fits the English term sheeple is the word, “ الإمَّعة”, which is sometimes translated as a yes-man.

Al-Jowhari said: الإمَّعة is a person who has no opinion with others and says the same things everyone else does. Moreover, it’s incorrect to use this word for a woman.

Ibn Al-Athir said: [ الإمَّعة ] is the person who follows others in their opinions, and he hasn’t one of his own. This word applies to the person who goes around telling everyone, I am with you.[1]

So based on this word, “الإمَّعة “ and the definitions presented by the linguists of Arabic we will use the current English term sheeple for it throughout this article in the various hadith and narrations.


Hudhaifah narrated that the Messenger of Allah [صلى الله عليه وسلم ‏] said:

عَنْ حُذَيْفَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لاَ تَكُونُوا إِمَّعَةً تَقُولُونَ إِنْ أَحْسَنَ النَّاسُ أَحْسَنَّا وَإِنْ ظَلَمُوا ظَلَمْنَا وَلَكِنْ وَطِّنُوا أَنْفُسَكُمْ إِنْ أَحْسَنَ النَّاسُ أَنْ تُحْسِنُوا وَإِنْ أَسَاءُوا فَلاَ تَظْلِمُوا ‏”‏ ‏

“Do not let yourselves be sheeple’, saying: ‘If the people are good then we will be good, and if they are wrong then we will be wrong. Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.”[2]


This Hadith highlights the importance of having independent thinking and the dangers of being a yes-man among the sheeple. Abdullah ibn Mas’ud[Radi Allahu anhu] mentioned who they considered sheeple before Islam and after it.

عن ابن مسعود (رضي الله عنه) كُنَّا في الجَاهِليَّةِ نَعُدُّ الإمَّعَةَ الَّذِي يَتْبَعُ النَّاسَ إلى الطَّعَامِ مِنْ غَيرِ أنْ يُدعَى و إنَّ الإمَّعة فِيكُمُ اليَومَ المُحقِبُ النَّاسِ دينَه

Ibn Mas’ud(Radi Allahu anhu): “During the pre-Islamic period we called call the sheeple a person who follow others to a meal without being invited, however today we consider the sheeple one who blindly follows people in matters of his religion.[3]

Being among the sheeple doesn’t only pose a hazard to one’s beliefs, but it also shakes up a person’s faith.

عن ابن مسعود (رضي الله عنه) ألاَ لاَ يُقَلِّدَنَّ أَحَدُكُمْ دِينَهُ رَجُلاً إن آمَنَ آمَنَ وإن كَفَرَ كَفَرَ

 Ibn Mas’ud [ Radi Allahu anhu]said: Don’t blindly follow any man in matters of your religion. If he believes, then you believe, and if he disbelieves, then you disbelieve.[4]

Since being a blind following sheep is so dangerous Abdullah ibn Mas’ud further went on to say in another narration that a person must avoid it by being one of two people. i.e a scholar or a student.

 عن ابن مسعود رضي الله عنه أنه كان يقول: اغدُ عالماً أو مُتَعَلِّماً ، وَلا تَغدُ إمَّعَةً فِيمَا بَينَ ذَلِك

Ibn Mas’udd [Radi Allahu anhu] said: “Strive to be a scholar or a student and don’t be among sheeple. The sheeple is one between the learned person and the student.[5]


Additionally,Ali ibn Abi Talib[رضي الله عنه] described the yes-man among the sheeple as one who is a confused riffraff that follows everyone and his brother.

 قال علي بن أبي طالب (رضي الله عنه)النَّاسُ ثَلاثَةٌ : فَعَالِمٌ رَبَّانِيٌّ ، وَمُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ ، وَهَمَجٌ رَعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ ، يَمِيلُونَ مَعَ كُلِّ رِيحٍ ، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ ، وَلَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ 

“The people are of three (types): the Scholar who is Rabbani: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people – so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters, the one learning is upon the path of salvation, and the confused riffraff  who follow everyone who calls out – bending along with every wind – they are not enlightened by the light of knowledge, nor do they lean on a strong support.

Imam Ibn Al-Qayyim Al-Jawziyyah spoke in detail explaining this narration

Confused riffraff: are those who are ignorant fools.

Who follow everyone who calls out: This refers to them answering everyone that calls them to something. They respond to everything without distinguishing whether it’s the truth or falsehood. The confused riff-raff has no knowledge to determine if what he’s being invited to follow is right, or wrong, thus he answers every call and invitation. These kinds of people are the most dangerous in the religion. Unfortunately, they are the majority, with little significance with Allah. Furthermore, they are often involved in every fitnah.

Ali [radi Allahu anhu] said they answer everyone who calls to something means they resemble the livestock, which is driven by their herder, so they go wherever he takes them.

Allah said:

And the example of those who disbelieve is like that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.[Al-Baqarah:171]

This is the description that the Amir of the Believers, Ali[radi Allahu anhu] gave them. Such a person hasn’t any knowledge, any insight, or any understanding to tell the difference between the truth and falsehood. Therefore, according to him, the truth and falsehood are alike.

Bending along with every wind…Their intellects lean towards every desire and caller. If their minds were like big trees then the wind wouldn’t affect them.

Nor do they lean on a strong support… In these words Imam Ali explained why there are easily led astray. They are ignorant and lack the insight to determine between the truth and falsehood. Allah said: O you who believe , Fear Allah, and believe too in His Messenger (Muhammad ), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight),[Al-Hadid:28]

Whenever the heart doesn’t have the light of guidance inside it, the person becomes at loss, uncertain and helpless, consequently he doesn’t know which way to go. With this confusion the person doesn’t know the correct path and follows every caller he hears. His heart isn’t equipped to rejects the callers’ of falsehood. If the truth is firmly rooted in the heart then falsehood is prevented from entering. This is the reason why Allah called the truth, the leader.[6]

After reviewing the narrations and speech of Imam Ibn Al-Qayyim we can draw the conclusion that the harms of being among the sheeple are many and among them are they show the person has a weak personality and lacks manhood, and thus lives a humiliating life. The one who lives his life as a yes-man is ostracized and banished by Allah, and the son of Adam. Reason being, his presence in society isn’t of any true value.

Prepared by

Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar© 1439H


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[1] Natharatun Na-eem, vol 9/pg3995

[2] [ At-Tirmithi:2007]

[3] Lisan Al-Arab

[4] Al-Iti’sam, Imam Ash-Shatabi, vol1/158

[5] ibid

[6] Miftah Darus Sa’ada 1/412-415.

A Dialogue between Abu Thabit and Abul Munaqid((Unlocking the mind of a Hizbi))

A Dialogue between Abu Thabit and Abul Munaqid

((Unlocking the mind of a Hizbi))

بسم الله الرحمن الرحيم

قال الله تعالى : وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

Allah said: Had it been from other than Allah, they would surely have found therein much contradictions.

Abu Thabit: As-Salamu alaykum

Abul Munaqid :

Abu Thabit : As-Salamu alaykum wa rahmatulilah

Abul Munaqid:

Abu Thabit: As-Salamu alaykum wa rahmatulilahi wa Barakatahu

Abul Munaqid:

Abu Thabit: Im sorry are you Muslim?

Abul Munaqid: I’m Salafi

Abu Thabit : So am I, but you didn’t reply to my greetings

Abul Munaqid: I don’t give salams to innovators

Abu Thabit : Akhi, are you for real?

Abul Munaqid : The Salaf didn’t give salams to innovators

Abu Thabit: Cmon man. What About Ibn Abbass ?

Abul Munaqid: What about him?

Abu Thabit: When he went to debate the Khawarij he gave them salams first. Is my innovation like that of the Khawarij or worse?

Abul Munaqid: you say you Salafi, but I don’t see you pray with the Salafis

Abu Thabit: Is my Salafiyah validated by whether or not I pray with the salafis ?

Abul Munaqid : Im saying though, if you were truly Salafi you’d pray with the Salafis

Abu Thabit: Where do the salafis pray ?

Abul Munaqid In the Salafi Masajid.

Abu Thabit: What makes a masjid Salafi Akhi? What are the conditions?

Abul Munaqid: Look man, at the Salafi masajid, we have Salafi Darus, with the Salafi duat from our elders from the likes of Abu Khadeejah, Abul Hasan Malik, Hasan Somali, and their likes.

Abu Thabit: So you are saying Salafi classes given by Salafi teachers makes a masjid Salafi?

Abul Munaqid: Nah, don’t ask me ask the ulema .

Abu Thabit: Akhi Im asking you because you labeled your masjid salaf, so that means I pray with Ahlul bida’?

Abul Munaqid: man the salafi Masajid, have salafi Darus with salafi teachers. I’m saying that’s what’s going on there.

Abu Thabit: Akhi, I think you are forgetting something, because many masajid around the world fit this condition, like the prophet’s masjid, and the Haram in Mecca.

Abul Munaqid: alright.

Abu Thabit: yea, and I don’t see the Ulema name those two holiest places in the World as Salaf Masjids.  Can you tell me one scholar who said the Haraam and the Prophet’s Masjid are Salafi Masjids?

Abul Munaqid: I’ll hafta check and get back to you, but I remember the noble brothers posted something from Sheikh Muqbil mentioning Salafi Masjid.

Abu Thabit:  What was Imam Muqbil’s proof and is the statement of a scholar evidence or a means to understand evidence?

Abul Munaqid: You trying to diss the Sheikh . Imam Muqbil always spoke with Daleel. You don’t know?

Abu Thabit: No I am not disrespecting the Shiekh, but I am asking you for his proof to call a masjid Salafi? Can we call an Eid Salafi since Muslims gather there like they do in a masjid? So what’s his proof?

Abul Munaqid: I don’t know what his proof is? But Im sure he had it.

Abu Thabit: So you blind following the Sheikh .

Abul Munaqid: So what’s wrong with following a scholar?

Abu Thabit : Nothing, but if you are acting by his speech for your actions it’s better to know what his proof is. Abu Hanifah said: it’s not permissible for anyone to act by my speech unless he knows what my evidence is.

Abul Munaqid: ok, Ill check with the noble ustadz and sms you the dalil or hit you on Facebook.

Abu Thabit: Cool, so do you only pray in Salafi Masjids?

Abul Munaqid: man I bump my head wherever I’m at and the salah comes in.

Abu Thabit: Don’t say bump my head, that’s not a term for Salah given by the salaf or the Prophet. I gotta  question for you. If the all the masajid you pray in are the only Salafi masajid, what about the other masajid that you don’t consider Salafi are they places of bidah and its’ people?

Abul Munaqid: Akhi, I aint say that.

Abu Thabit: But I’m asking you akhi. You didn’t give me salams because you said you don’t see me pray with the Salafis and you said you don’t give salams to innovators.

Abul Munaqid: Nah, really I didn’t give you salams because you aint clear.

Abu Thabit: clear ? am I blurry?

Abul Munaqid: I saw you supporting that conference at Brixton. They support Al- Mara’bi and Al-Halabi. We don’t gather and support with people who support and defend deviants with false principles or those who attack Sheikh Rabee the Imam of Jarh wa Ta’dil.

Abu Thabit: Brother , Shiekh Salih As-Suhyamee and Shiekh as-Sindi  were going to be there and they dont support Al-Mara’bi or Al-Halabi and corrected someone who spoke ill of Sheikh Rabee at the conference. Is Sheikh As-Suhaymee a Salafi scholar? Can we say Shiekh As-Suhaymee  and Sheikh As-Sindi are  deviants now because they  were  at Brixton masjid?

Abul Munaqid: The Ustadz, our elder, the noble brother Abu Khadijah said we don’t  go and gather with ahlul bida’h this strengthens their numbers.

Abu Thabit: yeah, I remember that audio and Abu Aaliyah said he made blanket Tabdee with that statement.

Abul Munaqid: Man that guy is a pretender, a hater, a degree purchasing fraud, a shameless hip- hop fanatic and a liar. Abu Khadeejah never said all of the scholars who attend the conference are innovators. Your mans need to repent.

Abu Thabit: Wow the name calling goes on well with you. Akhi, perhaps the spinning tactic of this brother has caused you to forget the English language and principles in usul al fiqh.[1]

Abul Munaqid: what are you saying

Abu Thabit: his response was that similar to Ahlul Bida’ when they face strong proof. Name –calling. Next point Abu Aaliyah never said that Abu Khadeejah said all the scholars who attend the conference are all innovators, but maybe you and AbuKhaeejah don’t know the context of his sentence and his actions. For example, If I say I like apples and oranges and mangoes. Which fruit do I like?

Abul Munaqid: Apple , oranges and mangoes.

Abu Thabit: but Akhi I only said I like apples, so why are you adding oranges and mangoes?

Abul Munaqid:  because you said , “and.”

Abu Thabit: Toyyib, so now let’s listen to his statement again.[2]

Abul Munaqid: ok play the ustadz words.

Abu Thabit : Ok ima pause it here . He acknowledged that people are leaving him, so he’s angry. “Every year a corner of the masjid gone.”  He said it right?

Abul Munaqid: yeah, now play it again.

Abu Thabit:  “ you don’t want the truth go..They say we’re going up the road because sheikh fulan is coming, oh we’re going down to Luton because sheikh Fulan is coming,oh we’re going to Brixton because sheikh Fulan is coming, so you’ll  gather with ahlil Bid’ah”

Abul  Munaqid: ok , so what !

Abu Thabit: Do you understand English? Yes or no?

Abul Munaqid: yes,  Im saying whats wrong with what he said though.

Abu Thabit: did he or did he not say, sheikh fulan is coming, so you’ll gather with ahlul bid’ah.  Aren’t those his words?

Abul Munaqid: yes, but he didn’t say all the scholars. Mr. Battle tricking you. He said, so you’ll gather with Ahlul bid’a meaning those masjid.

Abu Thabit : Where on the audio did he say those masjid? He clearly said, sheikh fulan is coming after mentioning various masjid then he said, So you’ll gather with Ahlil Bid’ah. Whose gathering with Ahil bidah then ?  If it’s the masjids that’s intended and not the scholars as you claim, then aren’t those scholars who gather at those masjid blameworthy too? Or do they have diplomatic immunity?

Abul Munaqid: I didn’t  get you,

Abu Thabit : You are trying to interpret his clear speech for his defense ,when he clearly  said:” shaykh fulan is coming, so you’ll gather with ahlul bid’ah” and everyone who understands English will tell you the context of his words means the scholars are included. Next point for the sake of argument you said his intention for his words,” gather with Ahlil Bid’ah refers to the masjid. Correct?

Abul Munaqid: yeah

Abu Thabit: so , if those masjids is what’s intended when he said  Ahlil Bid’ah .

Abul Munaqid:  It is. He’s referring to those masajid being places of bid’ah

Abu Thabit: Ok then what does that say  about the scholars who visit those places and teach there then? Aren’t they gathering with Ahlil bid’ah? You say a man is on the religion of his companions!!

Abul Munaqid: I told you Im a layman I can’t make a ruling on people. You should ring the Ustadz and the noble elders at SP directly.

Abu Thabit : Akhi , let me be frank with you I prefer to avoid the ustadz for many reasons and among them is the fact that  scholars have warned against him and in particular Sheikh Wasiullah Abbass and Sheikh Khalid Ar-Radaddi.[3] And Shaykh Salih As-Suhaymee said he was ignorant.[4]

Abul Munaqid: Sheikh Wasiullah is an Alim and he’s wrong about the Maktabah. He only criticized them because of his love with Ahlul hadith and Green lane masjid and other people put some stuff about our noble brothers in the Sheikh’s ear. Plus scholars in madina praise them.

Abu Thabit: AKhi it’s a detailed criticism and doesn’t it take precedence over a general praise?

Abul Munaqid: Akhi, the elder, the noble brother Abu Khadeejah is a man who calls to the following of the Scholars. What are the people you take from calling to?[5]

Abu Thabit: They call to Allah and the obligation to follow the messenger and not only the opinions of scholars. So Sheikh Wasiuallah sat with the maktabah for hours and asked them for proof and they couldn’t produce a shred of evidence and you call this an error?.[6]

Abul Munaqid: ustadz Anwar Wright destroyed the doubts about that criticism. When you have criticism like this you must first look to see if the man is calling to sunnah in his speech and action and that’s what our noble elder, our ustdaz does and his trustworthiness is established. Al-Hamdulilah. [7]

Abu Thabit: So you are saying Sheikh Wasiuallah is wrong? and his criticism isn’t in detail ? And the sheikh after sitting with them for hours only based his judgment on his desires?

Abul Munaqid : Nah, I aint saying all that but the if you knew the maktabah you’d know the Sheikh is wrong this time, but he still a scholar though. We can accept and reject every scholars statement except the Prophet.

Abu Thabit: So let me ask you this then if Sheik Wasiuallah is wrong about our brother Abu Khadeejah why can’t Sheikh Rabee be wrong about Tahir?

Abul Munaqid: Aw you see you trying to defame and drop all the sheikhs’ criticisms. You liar, you dajjal, you imbecile you Ahmaq.  You trying to attack the sheikh. He’s the Imam of Jarh wa Ta’dil. Sheikh Al-Albani said: He flag bearer of Jarh wa Ta’dil.[8]

Abu Thabit: Yo man! Calm down! How did I attack the sheikh? I simply said if sheikh Wasiuallah is wrong about Abu Khadeejah , then why can’t Sheikh Rabee be wrong about Tahir? That’s all I said!

Abul Munaqid : Naw you playing with words. Ayo, I know what you trying do. Tahir was criticized by Sheikh Rabee

Abu Thabit: Is his criticism general or detailed?

Abul Munaqid: well the Sheikh said if he was salafy he’d write the bayyan and free himself of Mara’bi and Halaby and not write against the salafis.

Abu Thabit: Ok, I’m asking you is that detailed or general? And does not writing a bayyan take a person out of Salafiyyah?[9]

Abul Munaqid: it’s a criticism and he shoulda wrote the bayyan

Abu Thabit: Other scholars in his city, madeenah where he’s lived since about 96 or 97 advised him not to and said there was no need for it. That’s one point, the second point is a person can say the same thing about that criticism you reject against Abu Khadeejah  for the criticism of Sheikh Rabee. It was built off erroneous information. Sheikh Suhaymee asked Abu Khadeejah for 1 piece of evidence that he gathered against Sheikh Tahir and he couldn’t do it. Not one piece of evidence.  [10]

Abul Munqid: you see, you calling him sheikh. You supporting him and Madeenah.con and the likes of those that of which have come with Tamyee’.

Abu Thabit: no, Im calling him Sheikh because scholars in madinah call him sheikh. Scholars like Ali Nasir Al-Faqeeh, Sheikh As-Suhyamee and Sheikh Abdur Razzaq  . At his Masters dissertation Sheikh Abdur Razzaq actually said that Shiekh Tahir was among their status now before bursting into tears. So now I ask you what do you do when you have a detailed praise and a general criticism.  Not to mention Shiekh Tahir lives in Madeenah and Sheikh Rabee at that time lived in Mecca. So could  it  be possible that the scholars in madeenah who see him every day were more familiar with him more than Sheikh Rabee was?

Abul Munaqid: What you saying Sheikh Rabee is ignorant? He bases his criticisms off proofs and evidences.

Abu Thabit: No, Im not saying he’s ignorant, but I am saying he’s not infallible.

Abul Munaqid: Yeah, I hear you.

Abu Thabit: ok check this out, what was it that made sheikh Rabee come to his conclusion? Did he go through sheikh Tahir lectures or visit Madeenah.com website? What was it the evidence?

Abul Munaqid: you trying to dispraise the sheikh, you are a fool, you all caught up in the MADCON fitnah. You support the likes of those clowns and their games.

Abu Thabit: Akhi watch the name calling and how am I dispraising the sheikh? Ok, take this then, can I marry you daughter without a wali ?

Abul Munaqid: No- the hadith says the marriage without a wali is invalid.

Abu Thabit: Is  Abu Hanifah an Imam from Ahlus Sunnah?

Abul Munaqid: yes of course

Abu Thabit:  Well, his view is a woman doesn’t need a wali.

Abul Munaqid: He’s wrong

Abu Thabit: what about gold for women, is it halal of Haraam?

Abul Munaqid: Gold is Haram for men to wear but Halal for women

Abu Thabit: Sheikh Al-Albani considered it was Haraam for women as well.

Abul Munaqid: He was wrong.

Abu Thabit: does touching a woman break wudu?

Abul Munaqid: No, the prophet [ﷺ] kissed his wives then went to the prayer.

Abu Thabit: Imam Ash-Shafa’I believed it did

Abul Munaqid : I think  He was wrong

Abu Thabit: Alright brother, I just mentioned 3 positions from 3 Imams and you rejected their positions. Why ?

Abul Munaqid: cuz their positions went against the evidence.

Abu Thabit: So if a scholar goes against the evidence we can reject his position

Abul Munaqid: yeah

Abu Thabit: I noticed you didn’t call me names and you didn’t raise your voice and express the same zeal for Abu Hanifa, Al-Albani and Ash-Shafa’I . Like you did for sheikh Rabee.

Abul Munaqid: Akhi, Im straight!   Ima stick to Spubs. They are our elders in Dawah. The likes of  Kashif Khan, Umar Quinn, Hasan Somali, Abul Hasan Malik, Moosa Richardson and others from their  likes.

Abu Thabit:  Elders, Elders,  huh , Akhi none of them are as old as Dawud Abeeb. He’s a senior citizen and has been giving Dawah since the 80’s. Why didn’t you mention his name?

Abul Munaqid: Who is he?

Abu Thabit : He was the Imam on Lincoln street and played a role for introducing Salafiyah to the west way back when.

Abul Munaqid: Oh yeah, I remember now. He got issues.

Abu Thabit: Issues, Is he a deviant?

Abul Munaqid: Man, he lectures with Zahid Rashid at Al-Baseerah, who also didn’t write the bayyan and free himself from Halaby and Ma’rabi and their likes.

Abu Thabit: What is wrong with Zahid? He brings scholars here every summer.

Abul Munaqid: Really, I didn’t hear about this.

Abu Thabit: that’s cuz you isolated in your salafi Masajid. He brought Shiekh Fahad Al-Fuhayd twice and Sheikh Khalid ar-Raddadi once. Are they Salafi or deviants?

Abul Munaqid:  Yo look man, I aint gonna  make Tabdee of the scholars I leave that for the people of knowledge.

Abu Thabit: Ok, fair enough ,but you said Dawud Abeed has issues cause he works with Zahid Rashid but you won’t say the same thing for people more knowledgeable than he is, who also work with Zahid.  So if Brixton Masjid is deviant, Green Lane Masjid is deviant, and Zahid has issues, then what does that say about the scholars who visit them? Are they unaware of these organizations and individuals true nature or are they deviants?

Abul Munaqid: maybe

Abu Thabit: I got it now. You roll with the group that title themselves “The Salafis.”

Abul Munaqid: Yes, they are upon clarity in Minhaj and clarity in Salafiyyah and clarity in Aqeedah.

Abu Thabit: Akhi I hate to inform you of this now , but they have characteristics of a cult .[11]

Abul Munaqid: Man go ahead with that. That’s that paper that Lamont Shameless printed  it was made to attack the  noble upright elders of Salafiyyah.

Abu Thabit: How do you figure so, I read the paper, and he didn’t mention any names?

Abul Munaqid:

Abu Thabit: Ok, name one person. Just one person they consider and accept as a salafi muslim from the Duat that’s not with them?

Abul Munaqid:

Abu Thabit: cmon brother , just one in the west, and stop giving me that deer in the headlight stare.

Abul Munaqib: If those Duat were salafi they’d work with our brothers from the likes of Germantown and Masjid Rahmah.

Abu Thabit: Akhi, so it’s a condition to work with those masajid?

Abul Munaqid: Man the Salafis are united. Allahu Akbar.

Abu Thabit: I don’t doubt that “The Salafis “ are united.

Abul Munaqid: Yep upon clarity in minhaj.

Abu Thabit: you mentioned masjid Rahmah where did the former Imam study at again?

Abul Munaqid: he got understanding and quotes the athar of the salaf.

Abu Thabit : You mentioned Germantown Masjid. How long was Hasan Somali in Yemen for again and what did he study? By the way didn’t you hear what happened between him and Abdul Fattah over a Facebook post?

Abul Munaqid: Naw. What happened?

Abu Thabit: khalas Ima let you ask them. But if they don’t answer you I’ll share the incident and his phone number so you can call him.

Abul Munaqid: Son! It’s like you got nothing better to do than to attack the Salafis

Abu Thabit: Attack , no don’t say that but rather say criticize . Who is above reproach? I can see you new, so how about you open your eyes, read and ask questions.

Abul Munaqid: No, I am not new; I’m just coming home from prison.

Abu Thabit: good ,fresh start. Get a job, go back to school and focus on the things that benefit you in this life and in the hereafter, don’t waste your time with these guys to much.

Abul Munaqid: Yes-Alhamdulilah. I learnt my Salafiyyah inside. We have to avoid the innovators and stay away from the Hizbis like, Ali Davis, Muhammad Muneer, Mr.Battle  and their likes.

Abu Thabit: Akhi, watch your tongue . The Angels are recording.

Abul Munaqid: Man, them dudes got Tamyee and support Hizbis, so we group people with their friends. Don’t you know the Hadith? “A man follows the religion of his companions and the Salaf used to say whoever hides his bida from us can’t hide his companionship.

Abu Thabit: Whats wrong with Muhammad Muneer?

Abul Munaqid: He supports Tahir and Madeenah.con  and  lectures at Siraj Wahhaj Masjid.

Abu Thabit: Ok so the scholars in madeenah deviant too who support Tahir?

Abul Munaqid: man stop bringing the scholars in this. You asked me why Muhammad Muneer is deviant and I told you

Abu Thabit: please! You use an  issue that not’s connected to the usul of the sunnah, and then join it to those you disagree with to declare them astray and innovators. Madeenah.com, man Sheikh Khalid Ar-Raddadi was a moderator of the site until he stopped due to his work load.

Abul Munaqid: And Ali Davis  has ikhwani and Tamyee principles. He on a flyer calling to unity with deviants.

Abu Thabit: it isn’t everyone who involves themselves in politics and calls to unity to be called an Ikhwani, unless you think we are supposed to call to separation .It is not permissible to teach a misguided Muslim? Are they going there teaching? Are there any restrictions being placed on them from the host?

Abul Munaqid:  You don’t know the seerah? The dawah of the Prophet was to call to separation . Don’t you know he was sent with  suratul -Kafiroon ?

Abu Thabit: naw you got a misunderstanding here and this is getting lengthy plus I got errands to run, but dig this each and every one we spoke about today has articles , audios and books available. PLEASE PRODUCE SOME EVIDENCE THAT GOES AGAINST THE QURAN , OR THE SUNNAH, OR THE IJMA  OF THE SALAF BY WAY OF  THEIR SPEECH OR WRITINGS.  Otherwise ill hafta consider your refutations from you and your group as bogus and fraudulent that are built off of jealously .Ok? As-salamu alaykum

Abul Munaqid:

Abu Thabit: AKhi I gave you salams, we done, As-salamu alaykum

Abul Munaqid:

Abu Thabit: Man never mind, As-salamu alaykum wa Rahmatulilahi wa Barakatahu.. Im out


Allah mentioned the people of innovation and misguidance reject clear proof.

قال الله تعالى: وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ

And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction).

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Prepared by Abu Aaliyah Abdullah ibn Dwight Battle








[1] https://www.youtube.com/watch?v=QUageRm4EAg&index=5&list=PLrym_grlN1V9RyUrWX_ZL_C_979FgBiyY

[2] https://www.youtube.com/watch?v=MraCqmz47zI&index=2&list=PLrym_grlN1V9RyUrWX_ZL_C_979FgBiyY

[3] https://www.youtube.com/watch?v=4y91m87hQPM

[4] https://www.youtube.com/watch?v=7ck6Nj4AQsI&index=3&list=PLrym_grlN1V9RyUrWX_ZL_C_979FgBiyY

[5] Audio:

[6] https://islam4me.wordpress.com/2011/06/18/the-reason-why-sheikh-waseeallah-abbas-warned-against-abu-khadeejah-salafi-publications-and-their-followers/

[7] https://www.youtube.com/watch?v=qEN8FpkUqL8

[8] This is results from the teaching of Abul Hasan Malik: https://www.youtube.com/watch?v=-wyk7WkxKk0

[9] Shaykh Ubaid Al-Jabiree [ may Allah preserve him] said  both Shiekhs,Ahmed Bazmoul and Usama Atayah were overnight sensations and trouble makers and Sheikh Rabee[may Allah preserve and protect him] said that is general criticism.

[10] https://www.youtube.com/watch?v=7ck6Nj4AQsI&list=PLrym_grlN1V9RyUrWX_ZL_C_979FgBiyY&index=3

[11] http://www.abuaaliyah.com/2015/08/22/cult-characteristics-among-the-salafis-in-the-west-2/

The Dishonorable Conduct of Assailing Muslims with Predatory Slurs

بسم الله الرحمن الرحيم

The Dishonorable Conduct of Assailing Muslims with

 Predatory Slurs

قال الله تعالى : وَلا تَلْمِزُوا أَنفُسَكُمْ وَلا تَنَابَزُوا بِالأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الإِيمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ

عَنْ عَبْدِ الله  قَالَ قَالَ رَسُولُ  الله -صلى الله عليه وسلم-   لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلاَ اللَّعَّانِ وَلاَ الْفَاحِشِ وَلاَ الْبَذِىءِ

Allah the Most High said: nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith. And whosoever does not repent, then such are indeed Zalimun .[Al-Hujurat 11]


Ibn Mas’ud (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, “A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.”[1]


The dishonorable conduct of assailing Muslims with predatory slurs today is the iconic nature of people of desires and innovation. The method is calling them names, laughing at them, attacking their ideas, all in order to keep people from trusting them or giving them an ear. The people of desires and innovation choose a name that vilipends their target and use it at every opportunity they have, to get their supporters to laugh at their victim. The Muslim brotherhood is being cremated; since giving Dawah has become a numbers competition, where opponents are shown up to appear stupid, depraved , undesirable and deplorable  by attaching the names,” DONKEY, KHABEETH,  FOOL  and MISKEEN to their  name and honor.

Allah the Most High said: “nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith. And whosoever does not repent, then such are indeed Zalimun.”

The prohibition is clear in Allah’s Speech against defaming and insulting a person with predatory slurs. Defaming and insulting a person is done whenever a person calls someone by other than his real name. Ikramah said: “ It’s when a person says to someone else,” Sinner, Hypocrite ,Kafir”. Also ‘Atta said: “It’s when you call your Muslim brother: “Dog, Donkey, Pig”.[2]

Atta’s  words ,”Muslim brother”, need to be redefined for  some  Muslims that express themselves as the Salafis  and thus unfortunately   are trapped into thinking that everyone who disagrees with them is an innovator and a filthy animal; in view of the fact that this is the  Shia’s doctrine. The Raafi’dah cult attacks the people of the Sunnah with names like; dog, donkey, ape and pig. In fact in their faith everyone who disagrees with them has roots  to those four animals.[3]


Since we ascribe to the Salaf in belief, worship and character, the question is asked, “Was this their practice?”  The answer is in fact  the Salaf didn’t accept the name-calling list used today in their era.[4]

Sa’eed ibn Al-Musayib said: “Don’t call your Muslim companion with the name donkey, dog or pig, because it will be said to you on the Day of Judgment: “Do you believe I created a dog, a donkey or a pig?”[5]

There are other scholars from the Salaf who stated the same exact words like: Mujahid, Ibrahim, and Bakr ibn Abdillah Al-Muzni(may Allah have mery on them).

The people against the Sunnah, its bearers and its propagation use these slurs to denigrate Muslims they can’t out argue in an academic discussion.

Imam An-Nawawi said: Some culpable words used commonly by people against those they are arguing and disputing with are; you donkey, you billy-goat, you dog and so forth. This kind of behavior is reprehensible from two angles:

  • It’s a lie
  • It’s harmful

However this is different from calling someone an oppressor (Thalim). Using this word and others similar are acceptable at times in disputes, if what’s being said is truthful. Very few people are exempt from either oppressing themselves or others.[6]


To add to the arsenal of derogatory names used by miscreants today on social media is ,” Khabeeth”. The usage of this word probably outranks the word Miskeen and deviant whenever one is challenged.

Shaykh Ahmed Shamlan said: In most cases the intended usage for this word is for a person who has gross errors; however it’s not permissible to use it for a Muslim, especially for the person known to be upright, even if his errors are numerous we can’t use this word Khabeeth. In the Shariah the word Khabeeth is used for an impudent person, a hypocrite, a disbeliever and for Satan, so how and why is it being used for a Muslim?!.[7]

Needless to say, before entering the bathroom we seek refuge from the Jinn through the words:

اللهم اني اعوذ بك من الخبث والخبائث

Oh Allah I ask Your Protection against the Male and Female Jinn


The Salaf held the position that labeling a Muslim with deprecating names allowed the ruler or judge to punish them anyway they saw fit.

Ali ibn Abi Talib(رضي الله عنه )   said about the man who says to another : Oh Khabeeth, or Oh Fasiq. There is no set legal punishment; the ruler has the right to stipulate whatever penalty he sees proper.[8]


Shaykh Muhammad Al-Uthaymeen said: defaming a Muslim by other than accusing him of zina is calling him words like donkey, dog, stingy, bad character, and using these words against a Muslim calls for reprimand, but not capital punishment by the ruler.[9]

Ibn Al-Muflih mentioned numerous insults used today that a person can be punished for in an Islamic Judicial System. Calling a Muslim; kafir, sinner,donkey,billy-goat, pussy, alcoholic, sissy, and queer.[10]

The Muslims who are engaging in the name-calling tactic need to have another look at their Aqeedah and Minhaj. Shaykh Abdur Razzaq Al-Afeefi(may Allah have Mercy on him) said: Sometimes you find people who are good and upright, but they have no control over their tongues. They practice backbiting and slander, and give false testimony. He doesn’t refrain from speaking ill of people, and as a result his tongue causes him to make a lot of mistakes and fall into various trials. This kind of person doesn’t possess the most distinct trait of a true Muslim’s character.[11]


The Prophet (ﷺ) said:

A true believer is not involved in taunting,…” This refers to the Muslim who holds complete faith. He doesn’t busy himself with taunting Muslims or backbiting them. Ibn Al-Arabi said the word taunt is used since it’s the dart from the mouth similar to the arrowhead from a bow. The noise and pain from the tongue and hand are both felt the same way.

“or frequently cursing (others)…” The means a Muslim often curses others with any kind of foul speech in order to reduce their value.

“or in indecency…” This is the use of offensive words that are hated to be heard when talking about issues of the deen.[12]

or abusing.” To harm a Muslim with vile, dirty and disgusting language, even if it’s true.[13]

Shaykh Muhammad Rslan (may Allah preserve him) said: The Muslim must detach himself from the behavior that the Prophet (ﷺ) warned against. Islam is a great religion and it has  explained good manners in detail. Good character is among the things that bring the servant closer to Allah and makes him able to achieve a high level in Paradise. The Muslim with good character earns the reward of a person routinely fasting. Moreover the people closest to the Prophet on the Day of Judgment are those with the best character.

Therefore ,it’s a duty for the Muslim to work hard to learn the milestones of his religion and follow them in their proper place. Also the Muslim must  place those milestones in his life and live by them in reality , by sticking  to Allah’s Commands and avoiding His prohibitions, and following the character of the Prophet.[14]


Attacking a Muslim’s honor with a name groups him with something that is looked down on in some way. Therefore when anyone associates with that person he will be despised as well. The goal is to socially isolate that person and anyone who associates with him. The more and more he and his associates are isolated the more the fear grows in the people from following that person’s Dawah. What’s overlooked is how Dawah is properly done when correcting someone in error, whether they are a Muslim or a  Kafir.[15]

Al-Alamah Abdul Aziz bin Baz (may Allah have mercy on him) said: When you see something wrong correct it with what’s right by using kind words and not obscene and foul language. Don’t call your brother a donkey or a dog, but instead say Abdullah, or so and so, or brother, if the one you are correcting is a Muslim. Use polite words and it’s Haraam to use foul language, so fear Allah Abdullah and follow a better approach.[16]

We ask Allah to return us back to the Dawah of the Prophets and Messengers. We ask Allah to help us pay more attention to Salaf of the past and follow them as our role models.


Prepared by the one in need of Allah’s Mercy

Abu Aaliyah Abdullah ibn Dwight Lamont Battle

PhD Student Hadeeth and Its Sciences

Doha,Qatar ©1437. March 1/2016


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[1] Collected by Ahmed (1/404),Bukhari in Adab (312), Ibn Hibban (192) Al-Hakim (1/57) graded as being Sahih by Shaykh Al-Albani(may Allah have mercy on him).

[2] Tafsir Al-Baghawi.

[3] (بذل المجهود إثبات مشابهة الرافضة لليهود) vol 2/180-197,by Abdullah Al-Jamaylee

[4] Generally speaking when we use the word  Salaf it refers to those first three generations. However today it refers to only a few people considered elite among themselves and for that reason people are connecting their salafiyyah to living instead of the righteous deceased.-Allah’s Help is sought.

  1. المصنف لإبن أبي شيبة) ) vol 8/536

[6] Shaykh Bakr Abu Zayd, (المعجم ) pg 575

[7] (تصيح الزلات في العقائد و الأمثال و الكلمات ) pg 237

[8] Al-Bayhaqi (16926) Musnad ibn Al-Ja’d(2236) Al-Albani graded it as being Hasan in Irwa (2393)

[9] (الشرح الممتع ) page 14/314,

[10] الفروع و تصحيح الفروع) ) vol 10/83

[11] (Al-Fatawa  of Shaykh Abdur Razzaq) vol 1/299

[12] Allah Akbar!!!. How often is it the method of some people to refute others with offensive mud sticks? They can’t refute any errors in their targets Aqeedah or Minhaj, so they quickly try and tear them down with ; Moron, Donkey, Ahmaq, pretender,fame-seeker, etc.

[13] (التنوير شرح الجامع الصغير) vol 9/ pg 232, by Al-Ameer As-Sana’nee

[14] (شرح الأدب المفرد) vol 2/ 1388.

[15] In the Shariah the Prophet (ﷺ) used dogs of the fire to describe the Khawarij, so there is no harm is using it to describe them, ;as  Shaykh Muqbil did in describing one of the major renegades today. And Allah knows best.

[16] Majmu Fatawa 7/113

Love and Hate Moderately

Love and Hate Moderately

بسم الله الرحمن الرحيم

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There are some people who are immoderate with their emotions  for their companions.  It’s a fact that a person’s love or hatred for a personality is the basis for him to be excessive in either praising him or dispraising him.

Abdullah ibn Ahmed asked his father about the hadith:

” إياكم الغلو ”

“Take caution from being extreme”

Imam Ahmed said : “ Extremism exists in everything including love and hate.[1]


The Muslim must be sensible in each of his affairs. We must  avoid negligence and excessiveness by loving for Allah’s Pleasure.  Loving someone in hope of Allah’s reward is  among the best deeds  the believer can practise. The Prophet ( صلى الله عليه وسلم )said: “Neither nurse mutual hatred, nor jealousy, nor enmity, and work as fellow brothers and servants of Allah.”[2]

Not only have we been warned from being immoderate with our feelings of love and hatred but, also given  wisdom about why we must be balanced with these emotions towards our fellow Muslim brothers and sisters.

عَنِ ابْنِ عُمَرَ ، قَالَ : قَالَ رَسُولُ الله  صَلَّى الله عَلَيْهِ وَسَلَّمَ : أَحْبِبْ حَبِيبَكَ هَوْنًا مَا ، عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْمًا مَا ، وَأَبْغِضْ بَغِيضَكَ هَوْنًا مَا ، عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْمًا مَا

The Prophet ( صلى الله عليه وسلم )said: ‘Love the one you love in an easy manner. It may be that one day he will be the one you hate. Hate the one who hate in an easy manner, It may be that one day he will be the one you love.’[3]


  •  The feeling of love  you have for someone should be reasonable and restrained.


  • “It may be that one day he will be the one you hate.” Perhaps he will change as time passes. Your enemy might become the person you love, or the person you dislike may turn out to be your friend. If you are extreme in your love towards a person you will find  difficulty in changing the way you feel about him.


  • “Hate the one you hate in an easy manner” Don’t detest anyone; as the one you hate today might be the one you  love tomorrow. The heart is between the two Fingers of the Most Merciful and He changes them as He wills. The conditions and situations of people constantly change, no one remains the same as they are.


  • A Human-being’s nature at times makes a person unable to forgive  or pardon someone, so the mood of dislike remains  in his heart. This type of behavior isn’t hatred for Allah for the things He hates. Similarly, when a person doesn’t love for Allah then an unbalanced feeling lives in the heart.  Anyone who loves for other than the Most Merciful will be affected with a passionate kind of love .


Allah has decreed that anyone loving someone for other than His Reward will be punished with this affection. The disbelievers love their wealth and their children more than anything else. For that reason Allah punishes them with the care for their possessions in this life and in the Hereafter  they’ll  be punished by everything they amassed in this World. Thus, whenever a person places the love he has for something over his love for Allah’s Pleasure then without question he will be punished with this kind of feeling. [4]



The Poet said:


حبُّ التناهي غلط               خير الأمور الوسط


Loving deeply is wrong       Moderation is best in all affairs


Anything that’s exceeds the limits of moderation won’t be fair and just. Allah made this Ummah a just nation that doesn’t lean towards any extremities unlike the previous generations. Some of those generations acted with thoughtlessness or were fanatical towards their Prophets. The sense of balance to loving and hating properly won’t make you derelict towards anyone.[5]




Translated and complied by :

Abu Aaliyah Abdullah ibn Dwight L Battle

Doha, Qatar 1437©





[1]  Ba’da’ee Al fawa’id , by Imam Ibn Al-Qayyim (4/1412)

[2] Wasitiyah, by Shaykh Hamad Al-Uthman (p55)

[3] Adabul Mufrad , Imam Al-Bukhari (1321) graded as Hasan through other chains of reports by Shaykh Rslan (may Allah preserve him).

[4] Sharh, Al-Adab Al-Mufrad, by Shaykh Muhammad Rslan (6/4955-4958)

[5] Ibid, Shaykh Hamad Al-Uthman.

Whose speech do we Accept or Reject? Your Narrators are in Question on Social Media

Whose speech do we Accept or Reject?

Your Narrators are in Question on Social Media

بسم الله الرحمن الرحيم

The chain of narration is a special trait for this Ummah. It’s what safeguards us from circulating false speech and practicing false beliefs. Allah has preserved Islam through the link of the isnad. Abdullah ibn Mubark (181H) said:  ” The Isnad is part of the religion . If there was no isnad then anyone could say anything.

During the era of the companions the narrators were trustworthy and upright. After their lifetime obstacles blocked the path to accept the speech of every Muslim. Accepting and relating the speech from others required one to act with caution. Ibn Sireen “The scholars of Hadeeth didn’t use to ask about the chain of narration.  When the fitnah occurred, they would question others by asking: “Tell us the names of your men?”  Following this, they would look at ahlus-Sunnah and accept their hadeeth.  Along with this they would look towards ahlul-Bid’ah and reject their hadeeth.”  Let’s pause here for a second; the fitnah in that period forced them to be on alert. So, what about today? A time when every Tom, Dick and Harry can express himself. Social media channels allow them to speak. Unfit missionaries taking the Minbar, opening blogs and monitoring forums is today’s epidemic.

Ibn Sireen said: “This knowledge is religion so pay attention to who learn from.”  Islam is a religion with the narration of reports through an isnad. The isnad must be intact before we can act on or believe the report. Can we accept reports from anonymous relaters?  Should we convey news broadcasted from notorious sinners? Is it just so simple to retell an event from a person with a fictitious account and accept it to be factual?

The following points address the social ills affecting Muslims through viral communications. These points are built on solid foundations. Some  principles from  the scholars of  Ahlul  Hadith are briefly discussed in , “ Whose speech do we accept or reject? Your narrators are in question on social media.”


Scholars of Fiqh and Hadith collectively agree the conditions to accept a person’s narrations are four. The relater is a Muslim in the age of puberty with sound intellect and not known as a sinner. He should not do things that contradict the social norms of his society. A person’s integrity can be in question if he goes against the social norms from his community. Next, the Muslim must be precise when he relates the speech of others.  Being accurate is either from the memory or from the place its recorded. Along with this, if he narrates reports by their meaning they must be error-free.

These are the requirements for a person to be considered reliable. So, let’s take each condition and look at it in a few words. We use these conditions to relay the speech of the Prophet, the scholars, or retell an event. Please pay close attention to these conditions.

Condition # 1

The narrator must be a Muslim. This removes the narration of a Kafir. We reject  the narration of a disbeliever according to the consensus of the Jurists.

Condition # 2

The reporter must be an adult and not a child, even if he has reached the age of discernment.  We are able to accept the report of a child if he narrates it after puberty.

Condition # 3

The Muslim adult delivering the speech of others must be of sound mind.  Sound mind is when a person is sane, awake and conscious. The individual asleep, crazy and unconscious isn’t attentive.  The narrative of   a person who heard information while he was absent-minded is rejected.

Condition # 4

The narrator isn’t known for  his disobedience to Allah or  acts  of oppression towards people.  A judge denies the  sinner’s  testimony in a court . Reason being, he’s not righteous and honest so his speech remains in question.  A sinner isn’t called trustworthy. A sinner is the person known to commit major sins or regularly practice minor ones. If this is the case of a narrator in Allah’s deen then his speech and testimony are of no value.  Any act that causes people to doubt a person’s integrity must be shunned . [1]

Before going on to the other issues what have you learned?

  1. There are ________conditions for a narration to be accepted.
  2. The Kafir’s narrations are accepted. ( T / F )
  3. The minor and adult’s speech are equal in reporting facts. ( T / F )
  4. A Muslim is Thiqa(Trustworthy) we he meets 4 requirements. ( T / F )[1]

Those are the primary issues of dealing with the exposure of news and reports from others. These four conditions allow us to accept their information. Scholars have discussed this topic in the books for Hadith terminology in detail. This isn’t the proper place to define all the detail of those chapters.  The following subjects discuss narrations we are able to reject or need extra inquiry.


The narration of reports from liars.

If the experience of the world is worth anything we are certain a liar can’t be trusted. A liar is a person who informs others about speech and events in an imaginary way. There are different categories of lying. Fabricating information about Allah and His Messenger is the most atrocious. The hadiths that warn against this heinous act are galore in the Sunnah.

Reporting things about people which aren’t true is also a major sin. Forging information results in a punishment in this life and in the next. The retribution for the liar in this life is the rejection of his narratives.

Ibn Mubarak said: “The punishment for the liar is his truth isn’t accepted.”

Sufyan At-Thowri said: “Whoever lies will become covered with shame.”

When a person fabricates information from someone he never met this is intentional.  That report is dismissed as well as his future narrations until he repents. If he repents after being exposed then his speech is accepted.  If he recants saying, ” I made a mistake, or I misinformed you about …etc, you must accept it from him. Those kinds of words show sincerity and honesty. Sincerity and honesty make it a must to accept his retraction and narrations.  And Allah knows best.[1][2]

The narration from a noted sinner

The noted sinner is a person who acts immorally or has strayed from the right course.  The noted sinner here is a person whose sins don’t take him out of the fold of Islam.  This sinner isn’t a person known to lie on the Prophet. The word used in the Quran to describe the disobedient or disbeliever is  Fasiq. A Fasiq abandons obligations and does prohibitions. The scholars agree a noted sinner’s statement or account is rejected.

Ibn Al-Arabi said: Talk and information from a noted sinner isn’t accepted. There is an Ijma for this position. Conveying information is a trust and sins weaken a person’s trustworthiness.

Ash-Shanqeeti said : “Allah said: O you who believe! If a rebellious evil person comes to you with a news, verify it.(Al-Hujjarat 6). This verse proves  we reject a known sinner’s reports. Allah also informs us that an evildoer’s testimony is dismissed in court. Allah said: …”and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah).”(An-Nur 4) . There is no difference of opinion about the testimony of a sinful person.[2]

Narrations and speech from impudent and lewd Muslims.

The topic of conveying speech in Islam is serious. Scholars reject narrations from people known to have sexual indecency with women. Ahl Hadith didn’t accept reports mentioned from people who were dissolute.

Whenever the scholars of Hadith wanted to record a person’s reports they would watch him. They would observe his prayer, character and appearance. People who were lewd and acted foolish were avoided.

Ibn Munathir used to love Sufyan ibn ‘Uyanah. He was considered a scholar of  hadith. Ibn Munathir had strong feelings for Abdul Wahhab At-Thaqafi. He used to flirt with women in the street. The king of Basra exiled Ibn Munathir from the city. His character was lewd and he used to play pranks on other Muslims. Ibn Munathir used to unleash scorpions at the Ka’bah so they could sting people. During the night he would pour ink at the Wudu station so the people’s faces would turn black. For those reasons no one narrated from him.[3]

It is no exaggeration to say the first three people mentioned have major character flaws. Now observe how we deal some others.

 News and broadcasts from anonymous and unnamed reporters

Knowing the narrators is an extensive topic in the books for Hadith lingo. Having anonymous reporters in a chain is among the quickest approach to reject a hadith. This topic defines the identity of narrators’ names, fathers’ names, and grandfathers’ names. The subject for lineage, region, birthdates, and death plus more are also included.   People writing on forums need to  identify themselves by their kunya or their first name. After mentioning those names they state their father’s name followed by their surname. So, how is it we stay tested with unknown tweeters .  Names like Salafiboy, or Akhiof Akhis, or even unknownakh, and Sunnitothebone  are false lineages.[2]

These kinds of names lead us to classify the people as being anonymous (Mubham).  Nameless reporters aren’t accepted even if the person narrating on him mentions him as being,  Thiqah (“Trustworthy”). Let’s get to the facts here whenever a scholar or a person says a trustworthy person told me such and such, it’s a must that the person’s name be mentioned. Otherwise he’s anonymous as well because he might be viewed as being trustworthy with one scholar but his reality may be totally different.[3]  Imam Ash-Shafi’ used to narrate hadith using the word, “A Trustworthy person informed me”. Sometimes he was referring to Imam Malik or Imam Ahmed, but at other times he was referring to Ibrahim ibn Abee Yahya. Imam An-Nisa’I said Ibrahim ibn Abee Yahya is a liar.[4]

There are many reasons for this but perhaps the most applicable cause relates to homeland. It’s a general rule that the people from their country know their citizens the best. Yahya ibn Ma’een considered Abdur Rahman ibn Mua’wiyyah Al-Madanee a trustworthy man. Imam Malik held him to be unreliable. Imam Malik’s speech takes precedence over Imam Ibn Ma’een’s as he was from Madina and knew Abdur Rahman better.[5]


The spread of information from unknown narrators.

Any narrator is unknown when there isn’t any praise or criticism from a scholar with his name. Whenever a person is praised or is criticized from a scholar this removes him from being unheard of. Unheard-of people who retell reports on religious events, scholars’ Fatawa need to be identified   . In contrast if someone reliable conveys the same report, then we are able to accept it.

A person is unknown when he names himself with a name, a nickname, or a description which he isn’t known. Moreover, if the person isn’t known for seeking knowledge or if scholars don’t know him then we can classify him as Majhoul ‘Ayn. Ibn Hajr said : “ The Majhoul ‘Ayn is like the unnamed reporter. His narration isn’t accepted until someone attests to the trustworthiness of his religion.”[4]

Being known or unknown isn’t restricted to a  few individuals or scholars. In fact there are reports where scholars were unaware of others who were well-known. An example of this relates to Ibn Hazm’s speech about Imam At-Tirmithi being unknown.

Clearly, the invention of news and stories share harm in a Muslim’s honor today.  The mass spread of information retweeted or liked on Facebook has accelerated the spread of destruction of trust and Muslims’ honor exponentially. By implementing the guidelines from Ahlul Hadith we can reduce the spread of injury and abuse. The    propagandist potential, to spread misinformation on an unprecedented scale must be sidelined.  Their reports must be written with the forgotten voices.  Their oral contexts, in whatever mediums that they survive must remain in question. We must protect our tongues and set aside all broadcasts from liars and noted sinners. This not only preserves the honor of others but also safeguards our tongues. Allah said : Not a word does he (or she) utter, but there is a watcher by him ready (to record it).[ Qaf 18]. Be on alert when spreading news! Only accept reports from people you are certain who are upright and honest in character and speech.  Avoid all social media accounts from people you are unfamiliar with. Stay clear on letting your tongue lose with stories from anonymous accounts. You can’t be certain if what they are saying is true or if they are spinning some yarn. Protect your beliefs and your tongue. The Prophet said : Tuba for the one who protects his tongue.[6]


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If you would like a PDF of this article emailed to your address please write to: lamontbattlejr@gmail.com

Prepared by

Abu Aaliyah Abdullah ibn Dwight Lamont Battle

PhD Student (Hadith and Its Sciences)

Doha, Qatar 1436(c) 


 [1] Tadeqeeq Al-‘Iniyah fee Tahqeeq Ar-Riwayah, Ibn Abi Al-Damm (642H).

[2] An example of this is : Abu Ahmed Muhammad ibn Mustapha Blackman.

 [1] Al-Hadith Ad-Dha’eef wa Hukm li-Ihtaj bihi, By Shaykh Abdul Kareem Al-Khudir (may Allah preserve him) pg 154-155

[2] Ibid, pg 154-155

[3] Dawabitu Ar-Riwiyah, By Shaykh Muhammad Rslan (may Allah preserve him), Vol 2/ 200


[1] 1 (4), 2(F),3(F), 4 (T)

[2] Mu’jam Mustalahat al-Hadith, by Dr. Muhammad Al-Athami, pg 317

[3] Al-Ba’ith Al-Hatheeth Sharh Ikhtasar Ulumil Hadeeth, by Sh. Ahmed Shakir, vol1/ 290

[4]  Refer to Al-Tizam Ad-Diqah fee Tahqeeq Qowl Ash-Shafi Akbarana Thiqa,by Abu Asma Attiyah ibn Sadqi

[5] Hashiya Al-Mustadarak , By Shaykh Muqbil ibn Hadi , vol 1/ 332

[6] [ At-Tabbarani in Al-Awsot  graded as being Hasan Li Ghayrahi by Sh- Albani in Jami As-Saghir 7376.]