Muttah Beale aka ‘Napoleon’ NEW Documentary

29 03 2010

Asalaamu alaikum wa rahmatullaah

Brother Muttah Beale has finally released his documentary called ‘Life of an Outlaw’ describing his background from his early years, to his rapping days and finally when he fully embraced Islaam.

He has been to City of Nottingham many times to share with us his experiences, and finally for the ones who missed him, you can see his story from the comfort of your own houses!

Muttah Beale : Life of an Outlaw.

Test your Tawheed!

26 03 2010

AFTER teaching his book “Kitab at-Tawheed” to his students for a couple of times or more, Shaykh-ul-Islaam Muhammad Ibn Abdul-Wahhaab rahimahullah wanted to repeat it again

His students said, “O Shaykh, we wish to study another book, a book of Fiqh or Hadith.”
The Shaykh asked, “Why?”.
His students said, “We have understood Tawheed. We want to study another science.”
The Shaykh replied, “Wait, I shall give some thought to this.”
A few days later, the Sheikh came to class with a troubled face. His students asked him for the reason.

The Shaykh said he had come across something that angered him.

“It has been related to me that the inhabitants of a house sacrificed a rooster (for a Jinn) in front of their door. I have sent someone to confirm this affair.”
Few days later, the Shaykh said, “They did not sacrifice for other than Allah, but it was someone who fornicated with his mother.”
Shocked, his students exclaimed, “We seek refuge with Allah! He fornicated with his mother?!! We seek refuge with Allah! He fornicated with his mother…”.
Shaykh-ul-Islaam then showed them the ignorance of their statement – “We understood Tawheed” – and that this was one of the greatest tricks of Satan.
The students exclaimed and expressed anger on hearing a great sin, but their hearts were not angered when a Major Shirk, sacrificing to other than Allah, that exits one from Islam was mentioned.

They took a major sin to be greater than Shirk.
This also happens today. We are angered when we see great sins (which is good), but when we hear or see people doings acts of Shirk al-Akbar (Major Shirk) it does not move our hearts.
This proves our ignorance. It proves that we have not understood Tawheed

One of the Salaf, Imam Abu Al-Aliyah rahimahullah said, “I would travel for days to meet a man and the first thing I would notice about him is his prayer. If he would establish the prayer perfectly and on time, I would stay with him and hear the knowledge he had. If I found him to be careless concerning the prayer, I would leave him and say to myself that for things other than the prayer, he would be even more careless.” (Hilyat Al-Awliya, 2/312)

NEW Fakehead Blog Announcement

26 03 2010

Asalaamu alaikum wa rahmatullaah

It is with our pleasure to introduce to you all THE FAKEHEAD REPORT!!

This blog will give you an insight on all of the local deceivers in Nottingham as well as fakeheads worldwide, refuting them with evidence according the The Qur’an and Sunnah.

Long enough now have we have had fakeheads that have misguided Muslims with their deceitful speech and action.

This blog is for the Muslims who are sincere and are willing to find out if a certain person is genuine or basically a fakehead.

May Allaah forgive us for our shortcomings. Ameen!

Reasons for weakness & the path towards restoring Honour

24 03 2010

Shaykh ‘Abdul-‘Azeez Ibn Baaz (rh)

When the people began to change and split up into groups and became negligent of the issue of jihaad, preferring ease and to follow their desires. Then, evil began to manifest itself in them, except in those people whom Allaah, the Most High, had safeguarded.

So as a result of this Allaah changed their position and gave their enemies power over them, an outcome which the people earned themselves and it is not an oppression from their Lord.

Allaah the Most High says,

“Indeed Allaah does not change the condition of a people until they change themselves.” [Soorah ar-Ra`d (13):11]

Therefore it is necessary for all Muslims, governments and people to return to their Lord, the Most High, sincerely worshipping and repenting to Him for their shortcomings and the sins which they have committed. They should hurry to fulfil their obligations and distant themselves from that which Allaah has forbidden, and join with one another in co-operation in this.

From one of the most important of these issues is to establish the laws of the Sharee`ah and govern the people by it in everything, so that the people appeal to this Shar`ee law for legal decisions and not to the man-made laws which oppose the law of Allaah, which should be declared void.

In addition to this, the people should be made to adhere to the laws of the Sharee`ah, just as the scholars must teach the people their religion, spread Islamic education amongst them and urge each other to the truth and patience upon it as well as enjoin the good (al-ma`roof), forbid the evil (al-munkar) and encourage the rulers upon that.

Likewise it is necessary to struggle and fight against the destructive principles of socialism, the ba`thiyyah and national partisanship as well as other ideologies and schools of thought which lie in contradiction to the Sharee`ah.

If all the Muslims strive towards this, then consequently, Allaah will reform that which is corrupt and misguiding for the Muslims and restore them to their former glory and make them victorious over their enemies and powerful on earth.

As Allaah, the Most High, says, and He is the Most Truthful in speech,

“It was incumbent upon Us to help the believers.” [Soorah ar-Room (30):47]

“Allaah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them authority to practice their religion, that which He has chosen (i.e. Islaam). And He will surely give them in exchange a safe security after their fear, (provided) they (the believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are faasiqoon (rebellious and disobedient to Allaah).” [Soorah an-Noor (24):55]

Allaah, the Most High, also says in the Qur’aan,

“Verily We will indeed make victorious our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the dhaalimoon (polytheists, wrongdoers and disbelievers in the oneness of Allaah). Theirs will be the curse and theirs will be the abode.” [Soorah Ghaafir (40):51/52]

The Muslims were only afflicted when they did not adhere to their religion as they should and when most of them do not understand its reality. This is because the Muslims turned away from their religion, did not seek to understand it and the scholars fell short in explaining its virtues, bringing out its goodness, wisdoms and secrets, they were also deficient in their truthfulness and patience in giving da`wah and in enduring harm for its cause. As a result of this is the occurrence of the divisions, differences, ignorance of the majority with regard to the laws of Islaam and confusion of affairs witnessed in our present times.

What is Modernism in Islaam and where did it come from?

15 03 2010

We can relate, ideologically, the modernist movement spreading these days to one sect in the past.

This sect is called the Muta’zila, which is dated back to the third Islamic century.

Although those people accepted the Qur’an and Sunna they made ta’weel (their own interpretation of the Qur’an) and said ‘aql (intelligence) takes precedence over naql (guidance of the Prophet).

However, this school died out. The modernist movement did not evolve from them, but they are very similar to them. The modernist movement actually originated in Europe (middle-ages).

At thetime when the scientific method came about in Spain, it was seen that what the church was teaching was not true.

This led to a slow revolt. The basic view of modernism (in all religions) is that: the religion should change according to the circumstances, and that it is not fixed.

There is no such thing as absolute truth. The Jewish and Christian modernist responce in Europe tried to explain how the religion was still relevant for the people.

They made innovations to keep people interested in the religion (such as singing in church, introduced only in the 1900’s). They tried to say the divine and the human is mixed in the Bible and that the parts that are true must be the ones that are not out of date. Also, the religion is improving over time and there is no absolute truth in the Bible. This is the time in history when many Muslims were looking to Europe.

This ledto three choices for those Muslims: accept the West; reject the West; or mix the two (reform Islam).

Those who followed the third (the modernist) developed in, and focused on: Turkey -because it was under British influence; and Egypt – because Al-Azhar was the seat of Islamic knowledge.

The people of this modernist movement judge Islam according to their ‘aql.

Some of their faults in regards to it are:

1) use it for things which it can’t comprehend;

2) refer everything to it: accept what agrees with it, reject what does not;

3) judge the revelation by it. However, Ahl As-Sunna Wal Jamaa’ believes that using the sound’ aql should lead one to the conclusion that the Qur’an and the Prophet are true and that their teachings should take precedence over pure ‘aql.


Modernist are saying that the West and the world has changed, and that Islam must become “civilized”.

Modernism has spread the most in the U.S. because:

1) there are no scholars available to refute them, or they won’t refute them because people don’t want to criticize them;

2) it allows Muslims from overseas to become part of American society and they do not have to be recognized as Muslim. Also, new American Muslims will not have to change their old lifestyle;

3) much of the literature, scholars, and institutions in the U.S. reflect the modernist thinking.

In tafseer, Yusuf Ali is the most popular translator of the meaning of the Qur’an, even though he denies what the ‘aql can’t see (of the unseen).

In seerah, one book is saying the Prophet is like anyone else. Another tries to say the sunna is not for the shariah and that sometimes we have to throw away the hadith because Allah did not correct the Prophet’s mistakes when he made ijtihaad. In Fiqh, modernists say interest is permissible, enstruation women can pray, and  Muslim women can marry kaafir men.

They say the face of women was not covered until 150 years after the time of the Prophet, even though it existed in his time, and that women should always pray in the mosque, even though hadith only show women in the mosque at Ishaa and Fajr because they could not be recognized in the dark.

They also say the hadith that a people with a woman ruler will not succeed is not true today and polygamy is forbidden except under certain conditions (which do not exist). Finally, it should be mentioned that this movement is organized and has resources such as magazines, television, conventions, and literature.


Modernists influence the thinking of people, and that person spreads their views on unknowingly. Their way of thinking is the most dangerous thing about them. None discuss aqeedah (belief) because it is not important to them (‘aql judges naqal).

They are also trying to remove the sunna and say that the system of the old muhadditheen is insufficient. Most say (as do critics of the Bible) that we need a “higher criticism” of hadith and the earlier conclusions (ijmaa) of scholars are not sufficient, yet they give no new way to judge hadith. However, we as Muslims understand that the Prophet was guided by Allah and that we may not be able to understand everything in the hadith with our ‘aql.

It is common for the modernists to question the role of the sunna in the shariah. One said all of the sunna is of this world and not deen, even in the Prophet’s time, therefore it is all a matter of shoora (consultation) and ijtihaad (therefore changeable).

Another says we need to make ijtihaad for what is to be followed, and changes of time and place make
sunna difficult to use. All of this is mentioned to weaken the view of the sunna.

The Jews and Christians tried to differ the human from the divine. Modernists try to point out the differences between the Messenger as a human and as a Prophet.

They also avoid following the sunna by dividing his life into parts (imam, judge, military leader, prophet, etc.), saying some are not divine teachings and not law. Some say everyone is free to make ijtihaad, and later restrictions on it were imposed by the people. Another said a ruling may change even if it is from the Qur’an and Sunna.


The observer can easily point out the following points as the driving force for this trend:

1) Their premises and assumptions are wrong Modernists look to the West and try to reinterpret
the “old religion” with modern science and modern times. They assume that:

a) the present situation is advanced or different (i.e. “this is not the Prophet’s time!”). However, the idea of progress and that things are better now is Marxian and Hegelian.

It is against the hadith, as the Prophet said each generation is getting worse.

They must prove that there has been progression (no definition of it given).

Islamically the advanced society is the one that comes closer to Allah, and understands and applies Islam better (such as the sahaaba).

In fact, the current societies have the things of the old societies (such as homosexuality, etc.) as mentioned in the Qur’an;

b) religion is relative to time and place (i.e. “therefore we need to judge Islam in light of modern science”). Modernists are “people of science” and judge Islam according to modern science. They think that the West is based on science, but they fail to notice that not all science is based on fact. In reality, much of science is only hypothesis (not a fact). Also, every science has its own philosophy, which will lead to its own conclusions;

c) the way of thinking of a society is based on (is a product of) its enviroment.
Modernists say most of religion is from the people and their environment and it can be judged by later times, and hadith are related to that time only. However, there is no proof for the modernist hypothesis that religious truth is relative. Allah says the Qur’an is Haq (truth). Modernists are saying (by inference) that if the Qur’an is not true now, then it was never true.

2) The methodology they use is wrong. The methodology of the modernists is the way they mislead people to the wrong conclusions. They claim to be scientific, but they are usually inconsistent or have no proof or foundation for their beliefs. Some of the means and principles they use include:

a) Sunna and Hadith. They claim the Qur’an is authentic and they only follow “authentic” hadith. This implies that they have a way to judge hadith (different from that of the traditional scholars), yet most give no new way to judge hadith, and are using their ‘aql (intelligence) to determine this (like the female ruler hadith). Modernists especially dislike hadith which have specific meanings and prefer ones which only have general principles.

b) Use of weak hadith to help their points and arguments (while they are calling for the use of authentic hadith). For example, in the area of women in Islam (the two areas the modernists try to change the most are the sunna and women) they like to quote two stories from the time of Umar: 1) when Umar was giving a Khutbah he tried to restrict
the amount of dowry, a woman opposed, and Umar corrected himself and thanked the woman, and 2) Umar appointed Umma Shifaa as a market-regulator (used by modernist to say women can work in the government). However, both of these stories are not authentic.

c) Use vague terms without defining them. Modernists use terms like democracy, freedom, and equality, but they do not define what they mean by them. The danger in using vague terms is that a knowledgeable person will pass over the word or concept, thinking they meant the Islamic or acceptable definition while in fact they did not, while others may believe what they are saying is true.

d) Do not present all of the relevant information that is available on the subject. That is, from Qur’an, sunna, etc. They only present that which will support their views. This tactic is used to avoid unliked beliefs, so they just do not mention them.

e) Force their interpretation onto the text. This is what the Muta’zilla did, when they said ‘aql takes precedence over what is from the Prophet. Many modernists say Islam is the “rational” religion. This is true if you mean everything is from Allah and there is no contradiction, but to say that we can study everything in Islam by judging it with only  our intellect is unacceptable and there is also no proof for this. To avoid implementing what the Qur’an and sunna says, the modernists say we need to follow the “spirit” of Islam and not worry about the laws specifically. But it is clear from the Qur’an and Sunna that we are to take both. They will argue that the text of the Qur’an only says for women to dress modestly and they do not like to talk about the specific details of hijaab and say we only need to follow the “spirit” of the law.

f) They tend to oppose scholars by saying they meant something else. They say that the door to ijtihaad is open, which is something accepted by the Ahl As-Sunna Wal Jamaa’. However, it is not open to everybody on any subject. Modernists claim that anyone would make ijtihaad until Imam Shaffie narrowed the qualifications (not true), and today anyone can do it. In one magazine, on the question of polygamy and divorce, some said that these two can be restricted by ijtihaad. They often misquote scholars and give their own meanings for what they said.

g) Often follow strange and rejected opinions. They try to revive some of the old opinions because they like it and say that this writer said it in the past. Modernists try to open the door to these opinions and choose what is the most suitable and easy to follow. However, we are supposed to look for the fiqh opinions that are the closest to the truth. They usually bring bad hadith such as “The differences in my Ummah is a mercy” or reject authentic hadith such as the one about the breakup of the Ummah into 73 sects.

h) Follow their desires. They often make rulings and fatawa without permissible daleel (evidence). One said music is permissible because he did not see something wrong with it, so it is halal. But he did not check what the Qur’an and the sunna say about this subject.


Ahl As-Sunna Wal Jamaa’ believes that there is only one true Islam. This is proven in Qur’an andHadith. One hadith shows the straight line as leading to Allah, and branching paths leading off it with a devil at each one calling to it. Also, the umma will break into 73 sects, and the true way is the one who follows Muhammad and his companions. Modernists are differing from Ahl As-Sunna Wal-Jamaa’ in:

1) everything in accordance with Qur’an and Sunna is Haq (truth) and what disagrees with it is false (some modernists disagree with this). Also, statements consistent with the Qur’an and Sunna are accepted;

2) Ijmaa (consensus) of the sahaaba (and early generations) is a hujja (proof) for all Muslims.

Modernists say sahaaba are men and we are men, and even matters agreed on by them are open to ijtihaad;

3) anything in the Qur’an and Sunna cannot be opposed by ‘aql, rational thought, opinion, or qiysas.

This is supported in the Qur’an and is not open to discussion or vote. One modernists said the cutting of the hand of the theif is a “Khomeni Islam” and is unethical;

4) there are constants in Islam related to belief, worship, etc. and these are good, sound, proper, and correct for all places and times. This view is accepted by the Ahl Sunna, but not by many of the modernists, saying that all truth is relative and there is no constants.

However, these constantprinciples are basic aspects of the Ahl Sunna and are traced to the Qur’an and Sunna and Sahaaba.

They are not questionable or changeable things. In many of these things, modernists say we need ijtihaad and tajdeed.


1) Many are influenced by it and do not know it. Also, their views are unacceptable and should be refuted.

2) Many people do not recognize it as a movement of munkar or bida’ and do not evaluate its writings and speeches, so they try to defend it. Many of their writings are from rationalization (which has no end or conclusion), and the effects of this are seen in the Christian church (that is, they now have no relationship to their religion, and it has no practical value or purpose).

3) This group is also playing into the hands of the kuffar. They are happy with is because their effort is to bring the Muslim women out of the home to change them. The last 200 years has been a colonialist and orientalist attack on the position of the woman in Islam (to destroy her and the society).


1) The modernists movement as a whole (what it is based on) is from Bida’ (innovation).

They have their own principles and ways, which contradicts that of Ahl-Sunna.

They say we want ijtihaad in the basic principles of the deen (religion) which are constant.

2) They are very willing to reject and contradict the ijmaa of the sahaaba on clear points (such as stoning of the adulterer and the apostate is to be killed) and hadith are dealt with as if they are not important (women ruler hadith is common).

3) One of the main points of modernism is to change the role of women. They say it is permissible to mix men and women and to not wear hijaab. The modernists are impressed by the West and their conclusions always seem to agree with the views of the West.

Based on “Modernism in Islam” lecture series by Jamaal al-Din Zarabozo

“There’s a difference of opinion brother…”

14 03 2010

Asalaamu alaikum wa rahmatullaah dear readers,

As we find much ignorance prevailing in our ummah, one of the most common ignorant matters are when Muslims use the differences of opinions of scholars to justify actions.

We should take note of the following:

i. We must recognise that that there is no individual in this Ummah, other than the Messenger of Allaah, ‘alayhi salaatu was-salaam, that can encompass every aspect of completion in every field of knowledge that Allaah has revealed. Bearing this in mind, any individual can err. The less knowledge you have of the legislation, the more you err. The more shar’ee knowledge you have, the less you err. The Messenger of Allaah, ‘alayhi salaatu was-salaam, mentioned in a hadeeth,

“When a judge makes a judgement and he makes ijtihaad and he is correct, he gets two rewards. And if he judges and is incorrect, he receives a single reward” (Hadeeth of Abu Hurayrah reported by Bukhaaree and Muslim).”

And this reward is for the ‘ulemah of Ahlus-Sunnah, not the innovators who utilise kalaam, philosophy and rhetoric to come to their position.

ii. As for the statement, “Every Mujtahid is correct” (Kullu mujtahid museeb), then the Qaadi Abu Tayyib At-Tabaree said: “[as for the statement], ‘every mujtahid is correct’, then this is madhhab of the mu’tazilah of Basrah, and they are the root of this bid’ah.” (see Bahrul-Muheet 6/243)

Aboo Ishaaq Ibraaheem ibn Muhammad Al-Isfiraayeenee, the mujtahid imaam, the Shaafi’ee ‘Allaamah, of the 4th-5th century, said:

“The saying that every mujtahid is correct, it is sophistry (denial of reality) from its beginning, and zandaqah (hypocrisy/disbelief) to its end.” [Siyaru A’laam An-Nubalaa’, Risaalah, 11th printing, 1417]

iii. The truth is one as Imaam Maalik stated with regard to the Sahaabah, radhi Allaahu ‘anhum: “There is not in the differing of the Sahaabah an allowance/excuse (for others). Indeed there is only that which is wrong or right” (Jaami’ Bayaanil-‘Ilm wal-Fadlihi). And we have been ordered with that which is right and correct. And this is in agreement with the statement of Ibn Abbaas, radhi Allaahu ‘anhu, said: “I say: ‘The Messenger said’ and you say: ‘[But] Abu Bakr and Umar said’!”

iv. Differring of the scholars is not a proof. Al-Haafidh Abu ‘Umar Ibn Abdil-Barr said: “Difference of opinion is not a proof with a single one of the fuqahaa of the Ummah, except for the one who has no insight and possesses no knowledge – and he has no proof for his speech.” (Jaami’ Bayaanil-‘Ilm).

v. Clarifying the errors is an obligation. Al-Haafidh Ibn Rajab, rahimahullaah, said: “And from the headings of naseehah to Allaah, the Most High, and His Book and His Messenger, and this is particular to the Scholars, to refute the deviations from the Book and Sunnah… And likewise to refute the weak statements from the slips of the scholars and to make clear the proofs of the Book and Sunnah.” (Jaami’ ul-‘Uloom wal-Hikam, abridged)

vi. Excusing Deviation and Bid’ah is not an option if one knows. Shaykhul-Islaam Ibn Taymiyyah (d. 728H) said: “And another group, [then] they do not know the ‘aqeedah of Ahlus-Sunnah wal-Jamaa’ah as is obligated, or they know a part of it and are ignorant regarding a part of it, and that which they know, they conceal and do not explain it to the people, and they do not forbid the bid’ah and they do not censure Ahlul-Bid’ah nor punish or subdue them. Rather they may even have disparaging remarks with respect to the Sunnah and the foundations of the Deen, not distinguishing between the speech of Ahlus-Sunnah and that of Ahlul-Bid’ah wal-Furqah, Or they accept the different madhhabs of bid’ah just as the ‘ulemah excuse each other in the issues of ijtihaad in which there is [genuine] difference. And this is the condition of many of the murji’ah, and some of the Thinkers, the Soofees and the Philosophers” (Majmoo’ al-Fataawa Vol 12, slightly abridged).

As can be seen, that if a person knows the reality of an issue, then he is not excused thereafter in supporting that which is opposition to the Sunnah after the matter is made clear from the texts of the Book and Sunnah upon the Manhaj of the Salaf. As for the one who does not know, then he is informed so that he takes the correct position against those who oppose Ahlus-Sunnah and its principles and fundamentals.

And Allaah knows Best.