The Mission or Goal of Pure Islaam
All praises due to Allah (alone), indeed we praise him, seek His help, and His forgiveness. We seek refuge with Him from the evil within ourselves and from our own wrongdoings. Whomever Allah guides there is none to lead him astray, and whomever Allah allows to go astray (due to perversion of the heart) then there is none to guide him. I bear witness (deliberately, free from coercion) that there is no object of worship in truth except Allah, and I bear witness that Muhammad (ibn Abdullah) of the Quraish tribe is His servant and Messenger (to which there is no messenger after him).
O you who believe! Fear Allah as He should be feared, and do not die except in a state of submission. Ali-Imran: 102
O mankind! Fear your Lord who created you from a single individual (Adam), then created from him his mate (Eve), and from them spread countless men and women. Fear Allah to Whom in which you (constantly direct) requests (for your mutual rights), and (absence of cutting the ties of) kinship. Indeed Allah is ever watchful over you. An-Nisa: 1
O you who believe! Fear Allah a speak (a direct and truthful) word. He will correct your actions and forgive you of your sins. Whosoever obeys Allah and His Messenger, has without doubt achieved a great achievement. Al-Ahzab: 70-71
Indeed the most truthful of speech is the book of Allah (Quran), and the best of guidance is the guidance of Muhammad (sallahu alaihi wa salaam). The most worse of affairs are the novelties (in Islam). Every novelty is an unlegislated innovation, and every innovation of this sort is a going astray, and every going astray leads to the fire.
Dear reader -may Allah bestow His mercy upon you- the Lord of all that exists states:
O you who believe! Enter into Islam completely, and do not follow the footsteps of the devil, for indeed he is to you a clear enemy. [Al-Baqara: 208]
Ibn Kathir states (while commenting on this verse), “Allah the exalted commands his servants those that believe in him, and affirm the truthfulness of His Messenger to accept all of Islam’s tenets and legislation. Also to enact all orders and abandon everything prohibited from that which they’re capable of executing.”
Dear reader, it is imperative for us to understand that the success and prosperity to be obtained in this life and the next is in willful and sincere compliance to Allah’s legislation, all of it. This is due to the fact that His perfected legislation is guidance and a source of rectification for an individual, family structure, and the entire society, it is that which is desired and hoped for in every time and place. Allah says:
Alif-Lam-Meem. These are verses of the wise book. A guidance and mercy for the doers of good. Those who perform the daily prayers and pay the annual (obligatory) charity, and as it concerns the next life they’re certain. Such are on guidance from their Lord and such are the successful. [Luqman: 1-5]
Al Qurtubi states, “a guidance and a mercy, meaning the book’s verses are a clarification and a mercy from Allah. He bestows mercy with it to whomever follows and implements it from His creation.”
Ibn Kathir states, “such are the successful, meaning in this life and in the next life.”
Allah the exalted also teaches us, that contain in His legislation is justice and fairness, the like of that which you will not find in any of the varying ideologies of man.
Allah enjoins Al Adl (justice), Al-Ihsan (performance of obligations in the best of manners), and giving (help) to kith and kin. He forbids immorality (lewd conduct, illegal sexual acts), sinfulness, and transgression, admonishing you so that perhaps you may take heed. [An-Nahl: 90]
Imam Ash Shawkani (concerning the meaning of Al Adl), “the more appropriate definition of adl is that which is associated with the linguistic meaning, and it is to be centered (placed in the middle) between the two extremities of excessiveness and negligence. In this case the meaning (of the verse) is that Allah commands with justice and that His servants with respect to religion should be balanced, centered, or in a medium positioned state. Neither inclined towards the side of excessiveness which (in reality) is the blameworthy immoderation as it relates to religion, nor inclined towards the side of negligence which (in reality) is failure in performing something (legislated) from the religion.”
Dear reader -may Allah make us successful in implementing that which He loves and is pleased with- contemplation of these verses compels the individual to recognize the splendor and magnificence of Allah’s complete and perfect legislation, that which He revealed mercifully to mankind. Regardless of the condition, circumstance, or situation the Islamic legislation has the most fair, balanced, and moderate approach that provides an adequate response to the varying forms of decadence throughout the society. This fact is not only emphasized in this verse, but in others as well.
Surely this Quran guides to that which is most just, and gives glad tidings to the believers who work deeds of righteousness, that they shall have a great reward. [Al-Isra: 9]
Ibn Kathir said, “Allah commends His influential book, it being what He revealed to His Messenger Muhammad, that indeed it guides to the most just and lucid of paths. Likewise He gives glad tidings to the believers of a tremendous reward for those who enact righteous deeds in conformity with His guidance.”
And the Word of your Lord has been fulfilled in truth and in justice. None can change His Word, and He is the All Hearing, the All Knowing. [Al-Anam: 115]
Ibn Kathir said, “All of that which He informs (us of) is the truth, and there is no doubt with respect to that. In addition, whatever he commands is just, there’s no rival concerning justice in whatever is (contain) in other than it. Moreover what He prohibits (of statements and actions) is (deemed) a wrong, and that’s because He does not prohibit something unless it is a cause for corruption.”
As a result of what was presented, the actualization of Allah’s legislation is thee necessary component that produces success, well being, and prosperity in any community. It is the only mechanism to be put in place in order to rid a society of whatever ills that have enveloped it, whether they be social, political, or economical. The overall benefits produced from enactment of Allah’s legislation in a community or locality are unequaled by any idea, or philosophy that exist with man today. This is based on one easily comprehendible fact, and that is enactment of Allah’s legislation the way that He intends is in reality, aiding Him. Thus if one aids Allah then He will in turn aid and support him.
Surely, We will without doubt aid Our Messengers and those who believe in this life and on the day when the witnesses will stand forth (The Day of Resurrection). [Ghafir: 51]
And it was incumbent upon Us to aid the believers. Ar-Rum: 47
O you who believe! If you aid Allah, He will aid you, and plant firm your feet. [Muhammad: 7]
Imam Ash Shawkani said, “-If you aid Allah, He will aid you- meaning if you aid Allah’s religion, He will aid you against the disbelievers, and grant you victory.”
Indeed, Allah will aid whomever aids him. Truly, Allah is All Strong, All Mighty. [Al-Hajj: 40]
Al Qurtubi said, “-Allah will aid- meaning whoever aids His religion and Prophet.”
Dear reader -may Allah correct our affairs- acceptance of Islam in totality and execution of it’s legislation in accordance with one’s ability is binding upon everyone of sound mind and maturity for he who desires and yearns for happiness. Hence negligence with regards to performance of compulsory acts or excessiveness in that regard is blameworthy and discouraged. Thus what can be said for the one that stands in direct opposition towards it? What is his reality and what will be his condition in the hereafter?
O you who believe! Enter into Islam completely, and do not follow the footsteps of the devil, for indeed he is to you a clear enemy. [Al-Baqara: 208]
At Tabari states, “The path of the devil in which Allah has prohibited us from following, it is whatever contradicts Islam’s rulings and legislation.”
Thus O servants of Allah, guard yourselves from being in opposition to Allah’s legislation, whether it be by way of excessiveness, negligence, or an outright disregard for what is pleasing to Allah. Our Lord informs us about the Jews and how they earned His anger, as a lesson for us.
Then do you believe in part of the scripture and disbelieve in the rest? And what is the recompense for those among you who do this, except disgrace in this worldly life, and on the day of resurrection they shall return to the most severe torment. Allah is not unaware of what you do. They are those who have bought this worldly life at the expense of the hereafter. There torment will not be reduced nor will they be aided. [Al-Baqara: 85]
The science as it relates to interpretation of the Quran has therein a dynamic principal. That principal being; the lesson is in the generality of the text’s meaning, and not in the specific reason to which it was revealed. To elucidate the intent of this principle I’ll directly relate it to the previously mentioned verse. The specific reason to which this verse was revealed, was as a result of the Jews accepting an implementing parts of their legislation that were of financial benefit to them, and abandoning parts that did not. They would ransom Jewish captives and by that earn a profit, however the very means in which they obtained these captives was prohibited. They would fight and kill there own people, and support whatever pagan tribe in Medina (at that time) to which they were allied. Thus in fighting their people there was for them benefit, although they were forbidden from that. Then after disregarding the prohibition of killing one another, they then would implement their legislation by ransoming captives due to them being prohibited from having captives from among themselves, and in ransoming them was monitory profits and gains.
Thus if a Muslim adopts the characteristic of implementation of Allah’s legislation if there is for him some worldly benefit, but disregards it when no worldly benefit can be conceived, then he adopts the characteristic that caused Allah to criticize the Jews. Although the criticism came as a result of a specific people and their blameworthy action, the lesson is in the generality of the text, and not the specific reason why it was revealed. As a result if a group of people adopt a characteristic that Allah criticized, although the verse was revealed due to the actions of this specific people it can likewise be applied to whomever adopts the same characteristic, as the lesson is in the generality of the text.
O servant of Allah! Be cautioned from implementing portions of Allah’s legislation, and disregarding portions of it for the sake of worldly gain. O servant of Allah! Be cautious from being deceived by this worldly life, from craving it, and allowing it to cause you to forget your standing with Allah. This is truly a means to sorrow, regret, disgrace, and humiliation in this life and in the hereafter, as Allah has mentioned.
Whosoever desires the reward of the hereafter, We shall give him an increase in reward, yet whosoever desires the reward of this worldly life, We shall give him thereof, but he will have no portion (of good) in the next life. [Ash-Shura: 20]
Whoever desires this worldly life along with it’s pomp and glitter, to them we shall pay in full (the wages of) their deeds therein, and there will be no dimensioning therein (with respect to what they went after). However, they will be nothing for them in the hereafter except the fire, and void are the deeds they did therein, and of no effect is that which they use to do. [Hud: 15-16]
Dear reader -may Allah increase us in beneficial knowledge and comprehension of religion- these two verses indicate the fact that an abundance of wealth, status, and influence is not a yardstick used to determine he who is favored by Allah. As the Lord of creation (wisely) gives these things to whomever He wills from those whom he loves and those in which he does not love, however success, well being, safety, mercy, and forgiveness in the hereafter is only given to those whom He loves. These rewards are better than anything that is desired in this life.
Nay, you prefer the worldly life, although the next life is better and ever lasting. [Al-A’la: 16-17]
Ibn Kathir states, “Allah’s rewards in the hereafter is better than this worldly life and more lasting. Truly this worldly life is lowly and dwindling, whereas the hereafter is distinguished and far lasting. Thus how can an intelligent person prefer what will perish over that which will remain? How can he be concerned with that which will inevitably cease and abandon concern for the remaining and everlasting realm?”
In light of the aforementioned, it is incumbent upon every Muslim that remembers Allah and the Last Day to be diligent in implementing that which will truly benefit them. That which will be a means to success for them not only in this life but in the next as well. Furthermore, the Muslim should reserve himself from committing any statement or action that can consequently hinder him from achieving this unparalleled attainment. As the increase of sinfulness threatens the condition and well being of the believer. Allah says
Whatever befalls you of good is from Allah, and whatever befalls of evil is from yourself… [An-Nisa: 79]
And whatever misfortune befalls you, then it is due to what your own hands have earned… [Ash-Shura: 30]
That is because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves… [Al-Anfal: 53]
All of these verses indicate the negative effects of sin, and the dire consequences that befall an individual or community as a result of it. Thus Ibn Kathir states, while commenting on the last cited verse, “the Exalted speaks regarding the perfection of His justice and fairness as it pertains to His rulings in that He does not change a blessing which He bestows on someone, except that (it’s removal) results from a sin that the individual commits.”
Unfortunately, this is witnessed as it relates to the condition of the Muslims today. Those in which Allah has bestowed upon them insight, can see the true reality of the actualization of these threats upon the Muslim community. Sheikh Muhammad Al Imam states, “indeed the Muslims today live in a state of lowliness, weakness, and humiliation due to being distant from adherence to their religion, except whomever Allah bestows onto them mercy.” So who are those to which have been bestowed mercy? What are their characteristics? What is it that they cling to that makes them successful? The Muslim should place the utmost priority in comprehending these affairs, so as to ensure that he is from among those whom Allah favors in this life and in the hereafter. Thus I would like to convey to you dear reader -may Allah preserve you- the means to success. They are as follows:
Tawheed is the greatest means to success. As sheikh Salih Al Fawzan states, “tawheed is to single out Allah has it relates to creation and arranging (the affairs throughout creation). Likewise it is sincerity of worship to Him (alone), and abandonment of worship to other than Him. It is Affirmation of what belongs to Him from the best of names and the most lofty of attributes. It is declaring Him to be far above having any flaw or defect. Thus this definition encompasses all of the varying types of tawheed.” [Aqeedat-ut-tawheed]
Upholding all of the categories of tawheed is binding upon mankind, however as it relates to worship of Allah alone, then it is the foundation in which all of the prophets and messengers efforts were based. They labored tirelessly in clarifying that which would lead mankind to success, that which is only achieved with affirmation of worship to Allah (alone), and negating worship to anyone or anything else besides Him.
And surely We have sent to every nation a messenger (proclaiming), “worship Allah alone and avoid all false deities”…[An-Nahl: 36]
And We did not send a messenger before you except that We revealed to him, “there is no object of worship in truth except Me, so worship Me.” [Al-Anbiya: 25]
Sheikh Al Fawzan states, “every messenger began inviting his people to the commandment of tawheed as it relates to singling out Allah alone for worship, similar to what Nuh (Noah), Hud, Salih, and Shuaib said.
O my people! Worship Allah (alone) you have no other deity besides him. [Al-Araf: 59/65/73/85]
And (remember) Ibrahim (Abraham) when he said to his people: Worship Allah (alone), and fear Him. [Al-Ankabut: 16]
And that which He revealed To Muhammad (sallahu alaihi wa salaam).
Say (O Muhammad): Truly I have been commanded to worship Allah (alone) sincerely (directing all acts of worship) for Him. [Az-Zumar: 11]
In addition the Prophet’s statement, “I have been commanded to fight the people until they bear witness that there is no deity in truth except Allah, and Muhammad is the Messenger of Allah.”
Thus the first obligation placed on the burdened (those who are held accountable for their deeds from mature adults that comprehend being free of any mental deficiencies) is the testimony that there is no deity in truth except Allah.” [Aqeedat-ut-tawheed]
This is the greatest right that Allah has made compulsory for man to establish, thus the rewards that Allah bestows upon an individual for upholding this right are immeasurable. Likewise that which opposes and contradicts this is from the greatest and gravest of sins. Quite frankly, it is the most heinous sin committed by man, thus it is a means to failure disgrace, and humiliation in this life and the next.
Truly, Allah does not forgive the associating of partners in worship with Him, but He does forgive (what is) besides that to whomever He wills. [An-Nisa: 48]
Surely, whomever associates a partner in worship with Allah, then Allah has forbidden for him paradise, and his abode is the fire, and the oppressors will have no helpers. [Al-Maidah: 72]
These verses illustrate the reality for the one that opposes tawheed, in that his very well being in the next life is jeopardized. Likewise with respect to this life, if the Muslims hope to find success, prosperity, well being, safety and security, influence, and being in a state of superiority throughout the earth, then the actualization of tawheed is the most important prerequisite in order to see this accomplished.
Allah has promised those among you who believe and do righteous deeds, that He will grant them succession throughout the earth, as He granted it to those before them. Likewise He will grant them authority to practice their religion that which He has chosen for them. And He will change their (state of) fear to safety, (as long as) they worship Me and do not associate anything in worship with Me… [An-Nur: 55]
Sheikh Muhammad Ameen Ash-Shinqiti said (while commenting on this verse), “This verse points to (the fact that) obedience to Allah and faith in Him, along with righteous deeds are a means to strength, succession throughout the earth, and influence.”
2: CONFORMITY TO THE SUNNAH
Conformity to the Sunnah of Muhammad (sallahu alaihi wa salaam), is also an essential component in achieving success. As the testimony; Muhammad is the Messenger of Allah, makes obligatory conformity to his guidance, without apprehension from enacting what he has commanded. Insomuch that Allah threatens the individual that opposes the orders of the Messenger (sallahu alaihi wa salaam).
Let those who oppose the Messengers commandments beware, lest some affliction befall them, or they be inflicted with a severe punishment. [An-Nur: 63]
Imam Ash-Shawkani states, “-or they be inflicted with a severe punishment- in the hereafter. Similar to the affliction that He cautioned them from, it’s (occurrence is) in this worldly life.”
Opposition to the Messenger (sallahu alaihi wa salaam) contradicts the testimony; Muhammad is the Messenger of Allah. As Allah entrusted him with His message to be conveyed to humanity. Hence everything the Prophet said as it relates to that, was from Allah. The Messenger didn’t speak from himself, on the contrary what he conveyed of guidance, was bestowed upon him from Allah and Allah commanded him to share it with mankind. Thus the Muslims will never be successful if we stand in opposition to Muhammad’s guidance, because in reality disobeying Muhammad (sallahu alaihi wa salaam) is disobeying Allah. This point is mentioned several times in the Quran with verses that illustrate this uncontestable fact.
He who obeys the Messenger has indeed obeyed Allah, but whoever turns away, then We have not sent you (O Muhammad) as a watcher over them. [An-Nisa: 80]
O you who believe! Obey Allah and obey the Messeger, and those in authority…[An-Nisa: 59]
But no, by your Lord, they do not believe, until they make you (O Muhammad) judge in all their disputes, and find no objection with regards to your discisions, (rather) they accept them with a full submission. [An-Nisa: 65]
3: REFERENCING THE TEXT
What is intended here, is referring all matters back to the Quran and the authentic Sunnah of the Messenger (sallahu alaihi wa salaam), that which is preserved in narrations to which their authenticity is undisputed. The Quran and the Sunnah are the two legislative sources in Islam that are not to be dismissed or disregarded by a Muslim that yearns for success in this life and the next. Thus referral to these two textual sources is totally incompatible with the blind following of ones opinion or the opinion of others.
Sheikh Salih Al Fawzan states, “fanatacism towards opinions and individuals obstructs a man from following evidence and being acquainted with the truth. Allah says:
“And when it was said to them, follow what Allah has sent down! They said we will follow that which we found our fathers upon…” [Al-Baqara: 170]
And this is the (exact) condition of the fanatic (blind followers) from the Sufis and grave worshippers today. Whenever they are directed to follow the Book and the Sunnah, and to reject whatever it is they’re upon that opposes them, then they use their group, scholars, fathers, or forefathers as a plea to vindicate themselves.” [Aqeedat-ut-tawheed]
The exit from differing among the Muslims is by way of returning to the sound wisdom, guidance, and judgment that is contain in the text, and not in second guessing it, or in having little to no concern with referring back to it. This is what our Lord has instructed us to do in times of discord.
If you all differ in a matter, amongst yourselves, then refer it to Allah and the Messenger, if you believe in Allah and the last day. That is best and most suitable for final determination. [An-Nisa: 59]
4: CORRECT COMPREHENSION OF THE TEXT
Dear reader -may Allah forgive us- there is no true and correct comprehension of text, if it contradicts the understanding and practical application of the companions of Allah’s messenger. The text in and of itself supports the fact that their understanding and actualization of Islam is a yard stick for us to determine the true and correct intent of what Allah has sent down. The Messenger (sallahu alaihi wa salaam) stated:
“The best of people are (those in) my generation, then those that follow (succeed or come after) them, and then those that follow them..” Collected by both Al Bukhari and Muslim. Narrated upon the authority of Abdullah ibn Masud.
Imam An Nawawi states, “the scholars (of Islam) agree that the best of generations is the Messenger’s (sallahu alaihi wa salaam) generation, and what is intended (by generation) is his companions. So we have already presented that which is correct with the majority of scholars, in that every Muslim that saw the Prophet (sallahu alaihi wa salaam), even if it were for an hour, is (to be deemed) a companion.”
What is it that the companions accomplished that caused the Prophet (sallahu alaihi wa salaam) to speak of them in this manner? What is it that caused Allah to be pleased with them? These are the questions that should come to mind when reflecting on the various praise of the companions found throughout the text.
And the foremost to embrace Islam from the immigrants and the helpers, and those that follow them, He (Allah) is pleased with them and they with Him. He has prepared for them gardens under which rivers flow, to abide therein forever. That is a tremendous achievement. [At-Taubah: 100]
At-Tabari said, “-He (Allah) is pleased with them and they with Him- Allah is pleased with all of them due to their obedience to Him and them responding to His Prophet in whatever (it was) to which he invited them, from His commands and prohibitions.”
The statement of At-Tabari illustrates why the Lord of humanity mentioned them in this fashion. Their obedience to Him. How they comprehended obedience to Allah and enacted it, which unfortunately a large portion of Muslims today contest. Objection towards the procedure and methods of the companions as it relates to application of Islam is a blueprint to regret. Sheikh Muhammad Ameen Ash-Shinqiti states, “indeed the Exalted states explicitly in this noble verse that those who follow the foremost to embrace Islam from the immigrants and the helpers in good (faith and actions) are included with them with regards to Allah’s pleasure, the promise of everlasting life in paradise, and the tremendous achievement. He elucidates in other places concerning those that follow the foremost in Islam (in good) that they all share in good (bestowed upon them from Allah).”
Therefore this verse and others similar to it, explain the fact that no success can be achieved for the one that believes in Allah and the last day until he understands and implements Islam the way the companions did.
5: SEEKING CLARITY FROM THE SCHOLARS
Seeking the proper Islamic position during times of affliction, commotion, and distress is essential for he who wishes to protect himself from error. For this reason, Allah instructs His servants to seek clarity from the people of knowledge, as it relates to issues that affect the safety and well being of the community, and to implement their verdicts that which does not emanate from their desires or opinion, on the contrary that which emanates from the text.
Sheikh Muhammad ibn Salih Al-Uthaimeen states, “whenever the layman is incapable of comprehending (the proper) ruling (in any issue which is imperative for him to know) on his own, then it becomes obligatory upon him to follow (the verdict of a scholar known to traverse the methodology of the Prophet -sallahu alaihi wa salaam- and his companions), due to the statement of Allah:
So ask the people of knowledge (those that know the scripture) when you know not. [An-Nahl: 43]
Allah did not order us to ask them except in order (for us) to adhere to their statements (verdicts). If this is not the case then there is no benefit in asking the people of knowledge if we’re not going to act in accordance with their statements. On the contrary, it is compulsory for us to act in accordance with their verdicts, due to us being commanded to question them.” [Sharh Al-Usool min ilm-il-Usool]
Dear reader -may Allah count us from those that are sincere- it is necessary for us to understand who the scholars are, from those that attribute knowledge to themselves (and they are many), yet are not from those mentioned in this discussion. The true and authentic scholars of Islam are those that traverse the methodology of the Prophet (sallahu alaihi wa salaam) and his companions with respect to belief, statement, and action. They do not deviate from the content of the Quran, and Sunnah with regards to these matters. On the contrary, they strictly adhere to the text and the principles derived thereof. As a result you see their verdicts exemplifying the intent of the text, and not contradicting, opposing, or misrepresenting it.
Sheikh Muhammad Al Imam states, “truly the scholars of the Sunnah and the Jamaa’ah are the greatest of those that stand against past and present unrest. How many calamities have appeared presently wherein the scholars have confronted it, unveiled it’s blemish, and made visible it’s harms? They lay in wait against innovated propaganda and deviate ideologies (day and night) in defense of the truth which has come in the Quran, the purified Sunnah, and that which the companions acted upon. Hence whoever does not refer back to them, then it is because he either says that all are good and upon truth, and he means by that the adherents to the Sunnah along with the callers to innovation (in religion) and partisanship, by that he equalizes truth and falsehood in reality, or he is inclined towards a group from the groups of innovation and partisanship.
Thus he combats the call to truth, the call to Allah and His Messenger (sallahu alaihi wa salaam). So he is (only) a transient laborer with regards to that just like the sect, in which he has flung himself amid, wants him to be. As for he who returns to the (true and correct) scholars, then surely he is saved with the praise of Allah, the Lord of existence. He the Exalted says:
When there comes to them an affair related to (public) safety or fear, they publicize it. If only they had referred it to the Messenger, and those placed in authority among them, those that are skilled in derivation (the scholars) would have understood it. [An-Nisa: 83]
Also Hasan Al Basra said that the scholar is he who recognizes the trial from it’s inception, whereas the people do not recognize it, except at it’s culmination.” [Qawl-ul-Hasan]
Dear reader -may Allah pardon us- the current condition of the Muslims (in general), is a result of inadequate enactment of the previously mentioned fundamentals. Newly occurring trials befall the Muslims, yet concern for these fundamentals as it relates to the removal of these trials are considered by a few. One such example is that which we see occurring today from upheavel, rioting, protesting, and revolts throughout the lands of the Muslims in which the west has entitled “the Arab spring”. The ruling with respect to these actions is illustrated clearly in the text. It is also illustrated in the actions of the Messenger’s (sallahu alaihi wa salaam) companions, and in the verdicts of the true and upright scholars of Islam.
As a result of this and other calamities that have stricken the Muslims in this day and age I have embark upon the task of aiding Islam and the Muslims to the best of my ability inshaa'llah and this site is one avenue utilized in hopes to accomplish the aforementioned goal. Thus I hope that Allah causes this effort to be a means of guidance for those confused or misinformed concerning aspects of their deen. This is the objective that I would like to see achieved and the success is with Allah.
Najeeb ibn Yusuf ibn Walter Charlot, Al Angelesi
Completed Nov 12, 2012, Edited June 27, 2015.