Trials of Imam Bukhari

In his later years, Imam Al-Bukhari was decided to move to Nishapur because of animosity of some people of the ruling elite of Bukhara against him. Nishapur was a learning place with some great Muhadditheen including Imam Muslim.

When people of Nishapur heard that Imam Bukhari was coming, they came out to welcome him in huge numbers. It is said he was welcomed by 4000 horse-riders, along with a huge number of people on camels, donkeys and on foot. Even the kings would envy such a welcome.

Some even setup tents outside Nishapur to be able to greet and welcome Imam Al-Bukhari, one of those including al-Dhuhli, who encouraged his students and everyone to give him a good welcome.

Imam Al-Bukhari was well received and started giving lectures on hadith which were attended by a large number of people. Which reduced the popularity of al-Dhuhli and other scholars. And things soon started to change.

So they soon started conspiring against al-Bukhari by claiming that he believed that a “person’s wording of the Qur’an is created.

They sent people to confront him, he declined to answer but when the people insisted, al-Bukhari answered by saying, “The Qur’an is the speech of

Allah and is not created. But the actions of the slaves are created. And to test someone is an innovation”

This gave people the opportunity to misinterpret Imam Al-Bukhari’s words. Al-Dhuhli, who was the most influential scholar in Nishapur, declared Imam Al-Bukhari to be an innovator, a person of defective aqidah and said that no one should sit with him or listen to him.

And soon, everyone turned their backs on Imam Al-Bukhari and abandoned him. Only two people stood by him, who attended his lectures and sat with him, Imam Muslim and Ahmad ibn Salama.

Imam Muslim even took a step further and sent back all of Al-Dhuhli’s books that he had, and stopped recording any hadiths that he had heard from him, effectively suggesting that he was not a reliable narrator of hadith.

But Imam Al-Bukhari advised both scholars to not cut ties and alienate their peers within their own city. He suggested that since he was an outsider and people of the city no longer feel that he can benefit them, the more appropriate thing for him would be to leave the city.

Thus, the great Muhadith, who was welcomed by thousands of people on his arrival left alone and at night.

He had decided to go back to Bukhara and spend the rest of his days there but his trials hadn’t yet ended. On his return to Bukhara, the governor, Khalid ibn Ahmad al-Dhuhli sent a messenger and invited him to come to his palace and privately tutor his children.

Imam Bukhari replied that he wanted to benefit maximum number of people with his knowledge and cannot limit his knowledge and himself to a selective few, so it’d be more appropriate if the children of governor come to Masjid or his house and study with the rest of the people.

The governor was deeply offended by his response and took it upon himself to expel Al-Bukhari from the city, a task in which he soon succeeded. After being expelled from Bukhara, Al-Bukhari decided to go to Samarkand.

However, when the scholars of Samarkand heard of his imminent arrival, they sent him a message imploring him not to come and that they feared the situation of the city will get bad if he comes.

Upon hearing this, Imam Al-Bukhari prayed to Allah to take his soul as the world has become restricted for him despite all its expansion.

Allah accepted his dua and he spent his last days in the village of his aunt, by the town of Khartank, near Samarkand. He passed away on the last Friday of Ramadan, after Friday prayers.

These were the last days of the greatest scholar of hadith, compiler of the most correct book after Quran. Allah preserved his legacy and honoured him by making his work one of the foundational documents of Ahle-Sunnah’s corpus of knowledge.

People turned their back on him and abandoned him. They didn’t even award him the courtesy of being able to explain himself which would have cleared the misunderstanding in a few short sentences but he endured and passed that test and Allah honoured him.

That’s what I have learned from life too. People will abandon you and turn their backs on you in an instance. Often those claiming to love you and promising to stand by you wouldn’t even grant you the courtesy of asking an explanation or respect of listening to one.

Which is why in Allah alone we should place our trust and on Allah alone we should rely upon.



“The word sadness (الحزن) does not appear in the Quran except in the form of forbidding it (ولا تهنو ولاتحزنوا) or in the form of negating it (فلاخوف عليهم ولا هم يحزنون).

The reason for this is because there is no benefit for having sadness in the heart. The most beloved thing to Shaytan is to make the believing slave sad by taking him off track.

The Prophet (peace be upon him) sought refuge in Allah from sadness (اللهم إني أعوذ بك من الهم والحزن) (in a Du’a).

Sadness weakens the heart and diminishes determination and wanting to go forward. And there is nothing more beloved to Shaytan than sadness of a believer.

For this reason, be happy, optimistic and think good about Allah. Have trust in what Allah is able to do and depend on Him. You will find happiness and pleasure in all situations.

Don’t ruin your happiness with worry, and don’t ruin your mind with pessimism. Don’t ruin your success with deception and don’t ruin the optimism of others by destroying it. Don’t ruin your day by looking back at yesterday.

If you think about your situation, you will find that Allah has given you things without asking, so have trust in Allah that He doesn’t prevent anything you want except there is goodness for you.

You could be sleeping and the doors of the heavens are being opened with dua’as (supplications) being made on your behalf, subhan’Allah (Glory be to God) perhaps from someone poor whom you helped, or someone sad whom you brought joy, or someone passing by and you smiled to him, or someone in distraught and you removed it…so don’t ever underestimate any good deeds.

One of the righteous predecessors said: I make dua’a (supplication) to Allah for something I want, and if He gives it to me then I’m happy once and if He doesn’t give it to me then I’m happy ten times because the first was my choice and the second was Allah’s choice.”

Ibn al Qayyim al Jawziyyah (may Allah have mercy on him)

O my brother who has fallen into sins

Yahya Ibn Mu’adh

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west. The Prophet (SAW) said: “Verily, Allah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west.” [Reported by Muslim]

Umar ibn Al-Khattab

O people who take pleasure in a life that will vanish, falling in love with a fading shadow is sheer stupidity.

Ibn Qayyim Al Jawziyyah
O son of Adam, how is your heart ever going to be softened by the recitation of Qur’an when all you read for is to reach the end of the surah.

Al-Hasan Al-Basree
O son of Adam, if Shaytan whispers to you with a sin, or if you yourself are inclined towards it, then remember along with that what Allah bestowed upon you from His Book, that which, if it was bestowed upon an unshakable mountain, it would have been humbled and broken apart. Have you not heard Him saying: “If We had sent down this Qur’an upon a mountain, you would have seen it humbled and broken apart from fear of Allah.” [Sooratul-Hashr 59:21]

What Allah has forbidden will always hurt you!

Ibn al Qayyimرحمه الله said,

Forbidden pleasure is combined with ugliness and it will cause pain after the moments has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them. Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

He also said,

To restrain oneself from fulfilling unlawful desires is easier than to endure that which is the result of doing so, because giving in to one’s desires will either cause pain and punishment or it will prevent a more perfect pleasure than could ever be experienced in this worldly life. Either it kills time to the extent that it causes regret, or it defiles honor, whose preservation is more beneficial and worthy to the servant. Either ittakes away some wealth that would be better to be saved than to be wasted, or derogate a reputation that would be better to be praised.

Also it will either remove some grace that would be better to be preserved, or itdebases you and makes you subservient to lowly people. Also itcauses worry, grief, sadness and fear that is far more than the pleasure of fulfilling the desire, or it causes you to forget some knowledge that would be better to be remembered than satisfying one’s desire. Either it makes an enemy rejoice and makes a friend sad, or prevents an expected grace from reaching you, or it causes a flaw or characteristic that will remain permanently. Indeed deeds are the means of developing qualities and character.

Al Fawaid (pg. 319, 236)


Al-Faḍl bin Saʿīd bin Salm said:
أنا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ إِسْحَاقَ خَازِنُ دَارِ الْعِلْمِ نا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مِقْسَمٍ الْمُقْرِئُ، نا أَبُو الْعَبَّاسِ ثَعْلَبٌ قَالَ: حَدَّثَنِي الْفَضْلُ بْنُ سَعِيدِ بْنِ سَلْمٍ، قَالَ:

A man once tried seeking knowledge, but he was unable to do so, so, he decided to abandon it.
“ كَانَ رَجُلٌ يَطْلُبُ الْعِلْمَ فَلَا يَقْدِرُ عَلَيْهِ فَعَزَمَ عَلَى تَرْكِهِ

One day, he passed by water streaming down from the summit of a mountain unto a rock.
فَمَرَّ بِمَاءٍ يَنْحَدِرُ مِنْ رَأْسِ جَبَلٍ عَلَى صَخْرَةٍ

The water altered (dented) the rock.
قَدْ أَثَّرَ الْمَاءُ فِيهَا

So [upon seeing this], the man exclaimed: “This water with its softness has had an effect on this rock despite its thickness.
فَقَالَ: الْمَاءُ عَلَى لَطَافَتِهِ قَدْ أَثَّرَ فِي صَخْرَةٍ عَلَى كَثَافَتِهَا

By Allāh, I will seek knowledge!
وَاللَّهِ لَأَطْلُبَنَّ الْعِلْمَ

He sought it and acquired it.
فَطَلَبَ فَأَدْرَكَ ”

al-Khaṭīb al-Baghdadī, Al-Jāmiʿ li Akhlāq Al-Rāwī 2/179 #1545

الخطيب البغدادي, الجامع لأخلاق الراوي وآداب السامع 2/179 #1545

Deviant Sects: Al-Zaydiyyah


The name Zaydiyyah comes from Zayd ibn Ali, the grandson of Husayn [رضى الله عنه]. –

They are under the umbrella of the Shi’ah sect although they’re the most moderate and close to the Sunnis out of the Shi’ahs. They do not hold the belief that the Ahl-Bayt are infallible and they do not make takfīr on the companions, and they consider themselves ‘the fifth madhab’. According to Zaydis, ‘Ali, Hasan and Husayn are the first three rightful Imāms [leaders], after them, the Imamah [leadership] is open to whomever of their descendants establishes himself through armed rebellion.

They say the leader must be from the Ahlul-Bayt

But they do not share the beliefs of a hidden “mahdi” like the other heretics claim, nor do they believe that their imāms were guided by divine commands.

The Zaydis are considered as Muslims but Mubtadi’een [people of innovation], and they are misguided in regards to their view on the khilāfah and its rulings, nevertheless they are the most orthodox out of the Shi’ah and do not share the same shirky beliefs as the other sects.

we ask Allāh to guide them to the straight path

Deviant Sects: Al-Qur’āniyyūn

Al-Qur’āniyyūn [The Quranists]

Emerging in the time of the khilāfah ‘Abbasiyyah [Abbasid Caliphate], there arose a man who was a poet, theologian, and jurist, named “Ibrahim an-Nazzam” who propegated the idea that the Qur’ān was the only source of guidance and the Sunnah of Rasūl’Allāh [صلى الله عليه وسلم] was a bid’ah (innovation)

Imām Al-Shafi’i, refuted the arguments of the Qur’anists and established the authority of hadiths in his book ‘kitāb jima’al-‘ilm’ And Ibn Qutaybah refuted an-Nazzam’s arguments against hadith in his book ‘ta’wil mukhtalif al-hadith’

The Qur’ānists differ in the extent of their hatred towards the Sunnah. Some call it ‘unreliable’ or ‘innovation’ but others verbally abuse the messenger and the companions, and they denounce his way and say the Qur’an is sufficient for them.

Due to their abandonment of our guide, Al-Nabī Muhammad [صلى الله عليه وسلم], and the wisdom and path of the sahābah and salaf-As-Sālihīn, they are severely misguided in many aspects of the deen.

They only pray salāh three times a day, and their salāh is completely different to the way of the Muslim’s.

They deny Ad-Dajjāl’s arrival including all the signs of Qiyāmah

They also deny many prohibitions set by Rasūl’Allāh [صلى الله عليه وسلم] such as the prohibition of shaping the eyebrows, or harām haircuts, or drawing life like images, or the miracles which took place.

They don’t know how to circle the ka’bah nor do they know how much to pay in zakāt , they don’t know how to perform the hajj nor do they know the rulings of fasting, neither do they have knowledge on wudhu/ghusl

Due to the many verses in the Qur’ān which tell us to obey Allāh AND His Rasūl, these people are considered as Kuffār and heretics and blasphemers, unfortunately many young people who don’t understand islām or followers of desire fall for their “logic” and fall into kuffr whilsts thinking they are righteous.

Deviant Sects: “Nation of Islam”

“Nation of Islam” [nation of kufr]

In the 1930’s there arose in Deroit (U.S.A), one of the most misguided and evil groups claiming the title of Islām.

founded by a Dajjāl [deciever] named “Wallace Fard Muhammad” and succeeded by a man who claimed to be the mahdi and also claimed prophethood named “Elijah Muhammad”

Their beliefs which free them from Islam are the following:

They believe “Wallace Fard Muhammad” to be an incarnate of Allāh and also the awaited Mahdi

They do not believe that Rasūl’Allāh [صلى الله عليه وسلم] was the final messenger, rather they believe that their previous leader ‘Elijah Muhammad’ to be the final Messenger

They believe in black supremacy, meaning their version of “Islam” is not open to all. They are viciously anti-white and often refer to them as the “blue eyed devils”

They often try to reinterpret the Qur’ān to futher justify their hatred towards the whites and to make blacks dominate over all races whereas Rasūl’Allāh said, “…No white person is better than a black person, and no black person is better than a white person, except through taqwah” [narrated by Ahmad]

They also deny resurrection and consider it to be a metaphor for one exiting ignorance and gaining knowledge

They are not even considered as apostates, they, similar to the Nusayris, are considered as Asli-Kāfir [originally Kafir] as they believe in a whole different God and a whole different messenger

Deviant Sects: Al-Rāfidha

Al-Rāfidha – Mahdī or Dajjāl ?

One of the greatest signs that the rāfidha sect is from the works of Shaytān, is their beliefs which directly oppose Islamic fundamentals. Either by applying godly qualities to mortal men, or by fabricating and slandering the righteous muwahhidīn.

but one of the greatest signs is that their description of “Imam Mahdi” are shockingly similar to our description of the false Messiah, “Ad-Dajjāl” [the Deciever]

I will give you a comparison of their beliefs of Imam Mahdi and our description of Dajjāl, and I will leave you to make your own judgement at the end.

Rāfidhi Mahdi: Has been alive for more than a thousand years ago, another cleric said millions of years ago.
Dajjāl: Has been alive for thousands of years and was alive even at the time of the final Messenger.

Rāfidhi Mahdi: despite being alive for thousands/millions of years, he will emerge as a young man.
Dajjāl: despite him being alive for thousands of years, will appear as a young well built man.

Rāfidhi mahdi: Will be a saviour to mankind and be a Messiah.
Dajjāl: Will have most of mankind following him and will claim he’s the Messiah, but he’s the FALSE Messiah.

Rāfidhi Mahdi: A supernatural being who will have the ability to raise the dead.
Dajjāl: Will be able to control the weather, and bring life to dead [by the permission of Allāh as a test]

Rāfidhi Mahdi: Most of his followers will be from Irān
Dajjāl: Will emerge in Khurasān/Isfahan [modern day Irān], and will be followed by a large number of Jews from there.

Rāfidhi Mahdi: Is equal to or even higher than previous Messengers of Allāh
Dajjāl: Will claim prophethood, then will claim Lordship.

Rāfidhi Mahdi: Israelite tribes [Jews] will be among his soldiers
Dajjāl: as mentioned earlier, will have a large amount of Jews in his army

Rāfidhi Mahdi: will rule according to the laws of David (Dawūd عليه السلام)
Dajjāl: Will claim to be the awaited [Jewish] messenger thus ruling by Jewish law

Rāfidhi Mahdi: Will bring with him a “corrected Qur’ān”
Dajjāl: Will bring a new set of laws [new scripture]

Deviant Sects: Al-Bareilwiyyah

Al-Bareilwiyyah [barelvis]

The Bareilawis are an extreme Sufi sect that appeared in the Indo-Pakistani subcontinent, in the city of Bareilly, in the Indian state of ‘Uttar Pradesh’ during the days of British colonialism.
founded by a follower of the ‘Maturidiyyah and Ash’ariyyah schools of jurisprudence. The sect is know for their Ghulū [extremism] towards the final Messenger, Muhammad [صلى الله عليه وسلم], giving him godly attributes and other deviant things.

The sect was founded by a man named ‘Ahmad Rezā Khān’ but he called himself “ ‘Abdu’l Mustafā (Slave of Mustafā)” [Mustafā is one of Prophet Muhammad’s names, suggesting that he is a slave of Muhammad rather than the slave of Allāh]

He was a famous extreme Sūfi and had said many blasphemous statements throughout his life, eg, “When you are confused, seek help from the occupants of the graves”

They believe in bid’ah hasanah “good innovation” as opposed to rasūl’Allāh’s saying ; “EVERY innovation is misguidance, and every misguidance is in the Fire”
[Nasā’ī ~ 1578] (Sahīh)

They believe Rasūl’Allāh is Al-Samī and Al-Basīr [All Seeing and All Hearing] where as these are qualities and attributes of Allāh [جل جلاله]

All of them are celebrators of Milād-An’Nabī [prophet’s birthday] and they say, “If you do not celebrate Milād, then you hate the Messenger”

They deny that Rasūl’Allāh was made of clay, rather they say that he was made directly from the light which eminates from Allāh [سبحانه وتعالى]

They believe Rasūl’Allāh has power and control over the universe

They believe Rasūl’Allāh has knowledge of the unseen [‘Ilm ul-Ghayb] but only Allāh has knowledge of the unseen

The believe that Rasūl’Allāh is omnipresent [everywhere] and can see what is happening, especially after Jumu’ah salāh.

They pray at the shrines or graves of their ‘Awliyā [saints] with the intention of seeking intercession and barakah [blessings]. They are known to yell “Ya Rasūl’Allāh” further confirming their belief that Rasūl’Allāh is alive and omnipresent

They also have abandoned Al-Jihād, most of them adopting the murji’ite ‘Aqeedah, seperating imān from action.

Deviant Sects: Al-Qadianiyyah

Qādiyanis [Ahmadis] “Al-Qadianiyyah” is a movement that started in 1900 CE as a plot by the British colonialists in the Indian subcontinent, their aim was to divert Muslims away from their religion and from the obligation of jihād in particular, so that they would not oppose colonialism in the name of Islām.

Their leader and so called “messiah” was a man named “Mirza Ghulām Ahmad” and was born in a town called “Qadiyān” in Punjāb India.

At first Mirza Ghulām started out as a mere Dā’ee [inviter] and amassed a group of followers, then he said he was a Mujaddid [reformer] inspired by Allāh, then he claimed that he was Imām Al-Mahdi and the awaited Messiah [Jesus], then he claimed prophethood which he said was higher than Rasūl Muhammad’s [صلى الله عليه وسلم]. Their beliefs consist of the following:

They believe Allāh fasts, prays, and sleeps. They believe Allāh is English because He spoke to him in English. They deny Khatm’e – Nubūwwat [finality of prophethood] and believe Allāh sends a prophet when there’s need. They believe Jibrā’îl [عليه السلام] brought down new revelation to Mirza Ghulām. They have their own version of the Qur’ān called “Kitāb Al-Mubīn”. They believe the town of Qadiyan to be greater in importance than Makkah and madīnah. They have abolished Al-Jihād completely. Intoxicants are permissible for them. They deny that ‘Īsa [عليه السلام] was raised to the heavens, rather they say he survived the crusifixion and migrated to Qadiyān in India . And they believe everyone is Kāfir unless they embrace the Qadiyani ideoligy.

All scholars of the Sunnah unanimously agree that they are Kuffār Asliyyeen [originally kafir] as their belief system goes against the the foundation of the deen [Asl’d-Dīn].

Deviant Sects: Al-Jahmiyyah


The first to call to this innovated and corrupt ideology was a man named ‘Jahm ibn Safwān’

who unleashed upon this ‘Ummah the horrific innovation of ta’tîl [denial of Allāh’s Attributes]. He did this either directly, or by twisting the meanings; such as twisting the meaning of ‘The Hand of Allāh’ to mean ‘His Power and Generosity’. They also denied the clear verses which affirmed that Allāh is above His creation and above His Throne, as well as holding the belief that Paradise and Hellfire will eventually cease to exist.

The Jahmīyyah split into twelve sects:

Al-Mu’attillah (المعطله): claimed that anything on which human attributes may apply was a creature, and whoever claimed that Allāh could be seen was a disbeliever (kāfir). Al-Mirrisiyyah (المرِّسيه): claimed that most of Allāh’s attributes were

Al-Multaziqah (الملتزقه): claimed that Allāh [the Mighty and the Majestic] was everywhere.

Al-Wāridīyyah (الوارديه): claimed that whoever knew his Lord he would never enter the Hellfire. And that whoever entered the Hellfire would never leave it.

Al-Zanādiqah (الزنادقه): claimed that no one could confirm that God existed. because such confirmation could only take place through the five senses [See, hear, feel, taste, smell], and that which may not be sensed is not a god, and that
which may not be sensed may not be confirmed.

Al-Harqīyyah (الحرقيه): claimed that a disbeliever will only feel pain once in the Hellfire, then he will continue to be burnt without feeling any pain.

Al-Makhlūqīyyah ( المخلوقيه): claimed that the Qur’ān was a creation.

Al-Fānīyyah (الفانيه): claimed that Paradise and the Hellfire would [eventually] vanish. Some of them claimed that both of them were not created yet.

Al-‘Irīyyah (العريه): denied prophecy, and claimed that Prophets were only wise men.

Al-Wāqifīyyah (الواقفيه): claimed that the Qur’ān could not be confirmed whether to be a creation or not.

Al-Qabrīyyah (القبريه): denied the turmoil of the grave [‘adhāb al-qabr] and denied intercession [shafā’ah]. Al-Lafzīyyah (اللفظيه): said that pronunciation of the Qur’ān was created.

Deviant Sects: The Murjiah

The first to call to this belief was Ghīlān ibn Abi Ghīlan.

basic belief: They uphold the belief of lrjā’ meaning to hold that sins, major or minor, do not affect imān [faith] and that imān neither increases nor decreases.

The Murji’ah split into 12 sub-sects

Al-Tārikiyyah [التاركيه]: Believe that the only obligation which Allāh commanded was to believe in Him, so as long as one believes in Allāh [alone], he may act how he pleases.

Al-Sāibiyyah [الساإبيه]: believe that Allāh has left His creation to act as they please

Al-Rājiyyah [الراجيه]: claimed that we should not describe a person as an obeyer or disobeyer because only Allāh knows his true status

Al-Shākiyyah [الشاكيه]: claimed that performing acts of obedience was not part of imān [belief]. –

Al-Bayhasīyyah [البيهسيه]: claimed that belief was nothing more than knowledge, and that whoever did not know truth from falsehood, or halāl from harām, then that person was a kāfir [non-believer]

Al-‘Amaliyyah [العمليه]: claimed that Imān was [just] in the actions.

Al-Manqûsīyyah [المنقوصيه]: claimed that imān neither increases or decreases

Al-Mustathniyyah [المستثنيه]: claimed that it is impermissable to say “I am a believer inShāAllāh”

Al-Mushabbihah [المشبهه]: claimed that Allāh’s sight was like our [humans] sight, and that His hands were like our hands

Al-Hashawiyyah [الحشويه]: claimed that every act of worship was Imān [belief] in its entirety. according to them,the one who didn’t perform voluntary acts was no different to the one who didn’t perform obligatory acts

Al-Zāhiriyyah [الظاهريه]: denied Qiyās [analogical deduction]

Al-Bid’iyyah [البدعيه]: were the first to innovate [new] things in islām [Imām Ibn-Jawzī ~ Talbîs Iblîs]

Deviant Sects: The Khawārij

Part 1🐝-

•Al-Harūriyyah [The Khawārij]•
The Khawārij are a sect of people who innovate and follow beliefs and practices foreign to Islam.

They are called that (derived from the Arabic root verb: (خ.ر.ج.) meaning to exit or rebel against. for their leaving the religion and for their rebellion against the best Muslims (Al-Sahābah (رضي الله عنهم).

When the Khawārij separated from the main body of the Muslims [Jamā’ah], they settled in a place called ‘Harūrāh’. This is why they [Khawārij] are often referred to as ‘Harūris’ or ‘Harūriyyah’.
Rasūl’Allāh [صلى الله عليه وسلم] said: “Those [Khawārij] are the dogs of Hell”

📚REFERENCE: [Sunan Ibn-Mājah | Book 1, Hadith 181]
Ibn ‘Umar رضى الله عنه said, “I heard Allāh’s messenger صلى الله عليه و سلم say:

“Every time a new generation of them rises, they will then disappear,“

more than twenty times and then said: “Until the Anti-Christ finally appears among them.”

📚REFERENCE: [Ibn Mājah]

Rasūl’Allāh صلى الله عليه وسلم said:  “They will call to the book of Allāh yet have nothing to do with it”

📚REFERENCE: [Abū Dāwūd (no. 4765)]
Rasūl’Allāh صلى الله عليه و سلم also said regarding them:

“a people who will worship and be religious so much that they will amaze you and amaze themselves, [but] they will pass right through the religion just as an arrow may pass right through a target”

📚REFERENCE: [Recorded by Ibn Abī ‘Āsim in “Kitāb al-Sunnah” (no. 945).]
Part 2🐝-

•Al-Harūriyyah [The Khawārij]•
The first generation of Khawārij were well known because of their abandonment of the scholars [The Sahābah],

they did not have sufficient knowledge on Islām yet became indipendant from the people of knowledge.

They [The Khawārij] took verses which were revealed about Mushrikīn [polytheists] and Kuffār and applied them to the Muslims.
They backed their speech with the Qur’ān as their proof, but they lacked the explanation behind the verses and the wisdom and explanation of the Sahābah which lead them astray.
This lead them to misinterpreting the Qur’ān and applying Takfīr on those unworthy, according to the first generation of Khārijites, committing a major sin made one worthy of being a Kafir, they didn’t differentiate between Kuffr Asghar [Minor Kuffr] and Kuffr Akbar [major Kuffr which makes one a disbeliever].
Due to this, they declared the Messenger’s Companions as Kuffār and made their blood halal for them to spill, and it was this deviant group, which killed the cousin of the Prophet and the leader of the faithful, ‘Alî ibn Abī Tāleb [رضي الله تعالى عنه].
Just like every sect in islām which changes throughout time due to different influences, the Khawārij are no different. They too developed several doctrines throughout time.
Part 3🐝-

•Al-Harūriyyah [The Khawārij]•
Al-Harūriyyah [The Khārijites] split into twelve sects:
📎Al-Azraqiyyah ( الأزرقيه):

claimed that no one (other than their followers) was a believer, and they declared all followers of Islam to be non-believers.
📎Al-lbādhiyyah (الإباضيه): claimed that whoever adopted their beliefs is a believer, and whoever did not was a hypocrite.
📎Al-Tha’labîyyah ( الثعلبيه): claimed that Allah (جل جلاله) did not decree.
📎Al-Hazimīyyah (الحازميه):

claimed that they did not understand belief (imān), and all humans were excused (for not believing).
📎Al-Khalafiyyah (الخلفيه): claimed that whoever did not practice jihād whether male or female, is a Kāfir.
📎Al-Kūzīyyah (الكوزيه): claimed that no one was to touch anyone else because there was no way to know a pure person (Tāhir) from a non-pure person (nājis). He was not to eat with him until he performed ablution (ghusl) and repents.
📎Al-Kinzīyyah (الكنزيه): claimed that no one was to donate money to any one else, because there was no way to ensure that he was deserving of it. Instead, he was to save the money underground until the people of truth appeared.
📎Al-Shimrākhīyyah (الشمراخيه):

said that it was permissible to touch foreign women because they were flowers!
📎Al-Akhnāsiyyah (الأخناسيه): claimed that a deceased person is not followed (held responsible) by good or evil.
📎Al-Hākimiyyah (الحاكميه): claimed that whoever sought the judgment of another human was a non-believer.
📎Al-Mu’tazilah (المعتزله):

were a sect of al-Harūriyyah [Khawārij]. They became confused regarding the ordeal of ‘Alī and Mu’āwiyah, so they declared themselves to be innocent from both parties.
📎Al-Maymūnīyyah (الميمونيه):

claimed that a leader was not to be appointed without the approval of those whom they loved.

[Imām Ibn Al-Jawzī’s ‘Talbîs Iblîs’]
Part 4🐝-

•Al-Harūriyyah [The Khawārij]•
The Khawārij are a people who are very pious when looking at them, and the Messenger of Allāh صلى الله عليه و سلم even said to his Companions that they would belittle their own worship when seeing theirs.
The Khawārij are quick to excommunicate Muslims [make takfîr] without proper understanding, and they are soft towards the Kuffār and Mushrikīn and harsh towards the Muslims.
They speak from Qur’ān and Sunnah, but lack understanding of the texts, so are lead astray.
The Khawārij said: “There is no rule except the rule of Allāh!”

‘Alī [رضى الله عنه] said: “A word of truth, but intended therewith falsehood.“

📚REFERENCE: Sahīh Muslim

Gheera – Protective Jealousy 

Men who do not have (Gheera) protective jealousy over their wives, sisters & daughters are Dayyooths & prohbited from jannah

The Prophet, sallallaahu ‘alayhi wa sallam(may Allah exalt his mention), said: “Allah The Almighty will not look at three persons on the Day of Resurrection: a person who is undutiful to his parents; a masculine woman; and the Dayyooth.” [Saheeh]

lbn a|—Qayyim, rahimahullaah, said, “And the dayyooth (the man with no jealousy over the woman and his family) is the most vile of Allah’s creation, and Junnah is forbidden for him, (because of his lack of Gharyah—jealousy)

Al-Ghazaali may Allah have mercy upon him said, “lf a person lacks proper manly fervor, he is unlikely to react appropriately towards any assault against his womenfolk or wife. He will submissively bear humiliation from evil people and will have low se|f—esteem. This may cause such a person to lack any feeling of protective jealousy regarding his womenfolk. In this case, his offspring may become adulterated. Therefore it is said: ‘Once protective jealousy dies down in the men of a particular nation, the chastity of its women will be weakened.”

(PS: The Mass Media Encourages the Dayyooth)

A Teenager

Youth aged 12 to 20 are called “teenagers”, “Teenager” is a modern western term that aims to deprive confidence out of the Youth and give them an excuse for their temerity.

take a look at our youth in history:

Abdul Rahman Al Nasser, 21 years old: most powerful prince of Iberia, his era was the golden time of Andalusia, in which he ended the chaos and raised an unrivaled scientific renaissance, making his state the strongest one in his era, which required the leaders of Europe to seek his acceptance.

Mohammed Al Fateh, 22 years old: conquered Constantinople, capital city of the Roman/Byzantine empire, that the top commanders at the time couldn’t approach.

Usamah bin Zayed, 18 years old: led the army of the Muslims that included the top companions may Allah be pleased with them, like Abu Bakr and Umar, to face the greatest armies of the earth at the time.

Mohammed Al Qassem, 17 years old: conquered the Land of Indus, was one of the top military commanders of his time.

Sa’ad bin Abi Waqqas, 17 years old: the first to throw an arrow for the sake of Allah and one of six people of Al Shur’ra. whenever he turned to the Prophet while sitting among his Companions, he was greeted cheerfully by the Prophet saying, “He’s my maternal uncle. let every person show me who his uncle is”

Al Arqam bin abi al Arqam, 16 years old: made his house a headquarter for the prophet ﷺ for 13 continuous years.

Talhah ibn Obaidullah, 16 years old: the most generous arab in Islam, pledged an allegiance to death to the prophet in the battle of Uhud, and protected him from the Kuffar and shielded him from the arrows with his own hands until it got paralyzed and shielded him with his body.

Al Zubayr ibn al-Awam, 15 years old: first one to raise a sword for Islam, and he’s the disciple of the prophet ﷺ.

Amr ibn Kulthum, 15 years old: a knight and the leader of the Taghlib tribe, in which it was said that “if it weren’t for islam, the taghlib tribe would have eaten the people”.

Mu’ādh ibn ‘Amr ibn al-Jamūḥ, 13 years old. Mu‘awwidh ibn ‘Afrā’, 14 years old: fatally wounded Abu Jahl the leader of the polytheists in the battle of Badr.

Zayed bin Thabit, 13 years old: had the role of writing down the Quranic verses that were sent to the Prophet from Allah through Jibreel. learned the Syriac and Hebrew languages in 17 nights. memorized the Quran and contributed in compiling it, was the personal scribe of the Prophet.

Attab ibn Asid: the prophet appointed him as the governor of Mecca when he was 18 years old.

Ok but how is 20 a teenager fam I don’t want this title anymore

Must Read: Reality of Moderate Muslims

Picture the scenario…

In a town somewhere far away there lives a certain bibulous individual – an alcoholic if you will – who from dawn till dusk the only liquid he will consume is whiskey (or in its absence another spirit of similar strength). He continues in this way for a number of years never realising that his addiction is destroying his mind and his body. One day a well intentioned person takes pity on our alcoholic and says to him, “Here, drink this bottle of water instead of the whiskey. It will do you good.” Naturally the drunkard is reluctant and the water comes across as strange and repellent. When he does take a sip he instantly spits it out. Not detered our good samaritan decides to pour out some of the water and to add some whiskey to it, figuring the hapless drunk will only accept a concotion that tastes somewhat similar to the unadulterated whiskey to which he is accustomed. Again the same response so again our samaritan adds yet more whiskey to the water. And so the cycle continues until eventually our alcoholic begins to drink enthusiastically.“Oh yes, this is more like it! You’re right this is so much better than whiskey! Here, why don’t you join me?” Our samaritan gracefully accepts and sits down and takes a swig. It tastes good. Very soon they are both inebriated; besides them lies the empty bottle of whiskey that has been completely poured into the water…

These “moderate Muslims” are akin to the, well intentioned, good samaritan and the drunkard is the kafir to whom they wish to convey the pure message of Islam. Of course the pristine message of Islam will prove rebarbative to someone immersed in a culture of depravity and self-worship since birth. Of course most will despise and reject it in the current climate. So what? Only when Islam returns to its rightful place as the dominant ideology under the aegis of a powerful state, when people witness in practical terms the superiority of the Shariah over corrupt man-made systems, only then will the masses start to embrace the deen and recognise its beauty. For now tell Western non-Muslims plainly, “Yes our way of life and culture is radically different to yours. How can it be otherweise when they are predicated on two radically divergent premises? But know that it is you who are the ones in manifest error and it is you who need to alter your behaviour, not us.”

Have confidence in the deen that Allah (swt) sent and do not harken after the ways of the kuffar. Do not be like those who were given the Torah but spurned it, preferring the customs of the pagans in its stead. Islam and Liberalism are polar opposites and if the kuffar are pleased with your “Islam” then you should ask yourself why. If the kuffar have pop concerts there is no need for us to ape them with nasheed concerts. If their women are obsessed with making a wanton display of themselves in the name of “fashion” and “style” then we need not ape them with “Islamic” fashion shows. Islam is different. It is unique. It is superior.

As regards striking coquettish poses for magazines that have built their reputation on the promotion of immorality, under the guise of “promoting a positive message of Islam”, then it is probably the most perfect analogue to the parable I’ve expounded above. May Allah (swt) guide us all. Ameen.

The Final Abode For Those Who Have Taqwa

إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ

Indeed, the righteous will be among shades and springs

وَفَوَاكِهَ مِمَّا يَشْتَهُونَ

And fruits from whatever they desire

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ

[Being told], “Eat and drink in satisfaction for what you used to do.”

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

Indeed, We thus reward the doers of good.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Woe, that Day, to the deniers.

Allah informs His servants that those who have taqwa and worship Him by performing the obligations and abandoning the forbidden things will be in gardens and springs on the Day of Judgment. This means their condition will be opposite of the wretched people because they refrained from denying the Hereafter and accepted it and passed their life in the world with the belief that in the Hereafter they would have to render an account of their word and deed and their conduct and character.

They will be presented with different varieties of fruits and asked to eat their fill. This will be said to them out of kindness for them. Re-establishing what He has previously mentioned, “Verily, thus We reward the Muhsinoon (good-doers),” (77: 44) meaning this is Our reward for whoever does good deeds.

Therefore, “Woe that Day to the deniers,” meaning one of their afflictions will be that after their crimes have been proven and established they will not even be in a position to open their mouths to put forward a plea in self defense, and shall ultimately become fuel of Hell. Their other affliction, and by far the worse will be that they will see the same believers enjoying themselves in Paradise, whom they had been opposing and resisting and mocking throughout their lives as foolish, narrow-minded, mean and old fashioned people.

When will Allah ﷻ return izza and victory to the Ummah again?

Aleppo, Gaza, Iraq, Afghanistan, Burma, Libya, Somalia and the list goes on! Why is the Ummah suffering like this? When will it stop? When will Allah ﷻ return izza and victory to the Ummah again? Wallahi my brother’s & sister’s Allah ﷻ and The Prophet (ﷺ) answered these questions for us clearly!

We need to understand that the reason why we are suffering so much as an Ummah is because of our actions. Allah ﷻ tells us in Surah Al-Rum, “[Since they have become oblivious of God,] corruption has appeared on land and in the sea due to what men’s hands have wrought: and so He will let them taste [the evil of] some of their doings, so that they might return [to the right path].” Our Ummah is being annihilated due to shirk, bid’ah and major sins widespread. You being in that relationship you shoudn’t be in. You going to that club you shoudn’t go to. Endless sins that we regard as trivial.

The Prophet Muhammad (ﷺ) also told us that due to our love of Dunya & hatred of death that the enemies of Allah ﷻ will set upon us like diners set upon food. Showing how vulnerable we’ll become when we get so attached to this Dunya & forget the Akhira. We’re all so guilty of this!

Allah ﷻ put qamu Musa (AS) under drought due to an individuals sin and we lost the battle of Uhud due to the disobedience of one of The Prophet (ﷺ) orders, yet we want victory while we sin 24-7 carefree and fail in our basic tenets of faith?! Again, The Prophet Muhammad (ﷺ) told us in another hadith that Allah ﷻ himself will send down humililation upon us if we do not return back to the Deen and His path. The way the Salaf (May Allah be pleased with them) understood it!

Wallahi we can protest all day & sign petitions all night but it will make no difference. If we don’t change our mindset and the way we live our lifes we will continue to suffer, for now. “Indeed, Allah will not change the condition of a people until they change what is in themselves.” – Surah Al-Ra’d [13:11]. We can’t point fingers at the world leaders, double standards and lack of media coverage because that’s not the problem and not where victory lies. It’s us! We’re the problem. Remember the Ummah in your duaa’s, in every sajda.

Perform some of your prayers in your houses and do not make them graves.

Praise be to Allaah.
It is better to offer naafil prayers at home, unless it is Sunnah to pray them in congregation in the mosque, such as the prayers to be offered at the time of an eclipse, or it is narrated that it is encouraged to offer them in the mosque, such as naafil prayers before Jumu’ah. That was proven from the words and actions of the Prophet (peace and blessings of Allaah be upon him). The evidence for that includes the following:

1 – It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Perform some of your prayers in your houses and do not make them graves.”

(Narrated by al-Bukhaari, 422; Muslim, 777)

al-Nawawi said:

The words “Perform some of your prayers in your houses and do not make them graves” mean, pray in them (your houses), and do not make them like graveyards which are devoid of prayer. What is referred to here is naafil (supererogatory) prayers, i.e., offer naafil prayers in your houses.

Sharh Muslim, 6/67

2 – It was narrated from Zayd ibn Thaabit that the Messenger of Allaah (peace and blessings of Allaah be upon him) made a cubicle – I think he said, made from a reed mat – in Ramadaan, in which he prayed at night. Some of his companions prayed behind him, and when he realized they were there he sat down. Then he went out to them and said, “I know how keen you are to pray behind me. O people, pray in your houses, for the best of prayer is a man’s prayer in his house, apart from the prescribed prayers.”

Narrated by al-Bukhaari, 698; Muslim, 781

Al-Haafiz ibn Hajar said:

The apparent meaning is that this includes all naafil prayers, because what is meant by the prescribed prayers is the obligatory prayers. But it may be interpreted as referring to all those for which it is not prescribed to offer them in congregation and those which are not to be offered specifically in the mosque, such as the two rak’ahs for “greeting the mosque.” This is the view of some of our imams.

Fath al-Baari, 2/215

3 – It was narrated that ‘Abd-Allaah ibn Shaqeeq said: I asked ‘Aa’ishah about the voluntary prayers of the Messenger of Allaah (peace and blessings of Allaah be upon him). She said: He used to pray four rak’ahs before Zuhr in my house, then he would go out and lead the people in prayer, then he would come in and pray two rak’ahs. And he used to lead the people in Maghrib prayer, then he would come in and pray two rak’ahs. And he would lead the people in praying ‘Isha’, then he would come into my house and pray two rak’ahs. And he would pray nine rak’ahs of night prayer (qiyaam al-layl), including Witr. He would pray long prayers at night standing and long prayers at night sitting. If he recited Qur’aan standing, he would bow and prostrate from a standing position and if he recited Qur’aan whilst sitting he would bow and prostrate from a sitting position. Wand when dawn came he would pray two rak’ahs.

Narrated by Muslim. 730; there is a similar hadeeth narrated from Ibn ‘Umar in al-Saheehayn.

Al-Nawawi said in his commentary:

This indicates that it is mustahabb to offer the regular naafil prayers in one’s house, as is also the case with other naafil prayers. There is no difference of opinion among us on this point. This is the view of the majority and in our view and theirs, the naafil prayers connected to the obligatory prayers are the same whether they are done at night or during the day.

Sharh Muslim, 6/9

4 – It was narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you finishes his prayer in his mosque, let him give his house a share of his prayer, for Allaah will create something good in his house from his prayer.”

Narrated by Muslim, 778

Al-Manaawi said:

The phrase “When any one of you finishes his prayer in his mosque” means, performing the obligatory prayer in a place where it is offered in congregation. The mosque is mentioned because that is where the prayer is usually held. “Let him give his house” means the place where he lives. “A share” means a portion. “Of his prayer” means, let him do the obligatory prayers in the mosque and the naafil prayers in his house, to bring barakah (blessing) upon his house and family, as he says, “for Allaah will create something good in his house from his prayer”, i.e., because of the prayer. “Something good” means a great deal of good, because he has furnished his house with the remembrance and obedience of Allaah, and the presence and glad tidings of the angels, and the reward and barakah that he brings to his family.

It also indicates that naafil prayers offered at home are better than those offered in the mosque, even in al-Masjid al-Haraam.

Fayd al-Qadeer, 1/418

There is more evidence than this, for the regular naafil prayers of the Prophet (peace and blessings of Allaah be upon him), his night prayers (qiyaam al-layl) and Duha prayer were all done in his house, but we have omitted (the reports concerning) that for the sake of brevity. What we have mentioned above is sufficient. Some of the scholars have stated that there is a reason for that:

Ibn Qudaamah said:

Offering voluntary prayers at home is preferable, because praying at home is closer to sincerity and furthest removed from showing off. It is an act that is done in secret, whereas doing it is the mosque is in public, and secrecy is better.

Al-Mughni, 1/442

It also serves as a reminder to the forgetful and teaching of the ignorant among the members of the household or those who see him.

With regard to the evidence that it is mustahabb to offer the eclipse prayer in the mosque:

5 – It was narrated that Abu Bakrah said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) when the sun was eclipsed. The Prophet (peace and blessings of Allaah be upon him) got up, dragging his lower garment, and entered the mosque. We entered too, and he led us in praying two rak’ahs until the sun had cleared. Then he (peace and blessings of Allaah be upon him) said: “The sun and the moon do not become eclipsed for the death of anyone. If you see that then pray and make du’aa’ until the eclipse is over.”

Narrated by al-Bukhaari, 993

With regard to the evidence that it is mustahabb to offer the naafil prayers before Jumu’ah in the mosque:

6 – It was narrated that Salmaan al-Farsi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does ghusl on a Friday and purifies himself as much as he can, then puts oil (on his hair) and applies perfume, and does not force his way between two persons (assembled in the mosque for the Friday prayer), then prays as much has been decreed for him, then keeps quiet when the imam comes out (to deliver the khutbah), his sins between that Friday and the previous one will be forgiven.”

Narrated by al-Bukhaari, 868

And Allaah knows best.