Jumu'ah Khutbah  18/07/2025 The perils of the tongue

Abū Ishaq — Points 7-11 — 09.08.25 — Summer Conference 2025 

- “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Sūrah ash-Shūrā 42:11]
- The point of refutation of the Mushabbihah and Mu’aṭṭilah present in this āyah.
- How the Mu’aṭṭilah are worse than the Mushabbihah.
- Clarification that all of the āyāt of ṣifāt are muḥkam and not mutashābih as claimed by Ahlul-Bid’ah.
- Shaykh as-Sa’dī’s (رحمه الله) explanation of the aforementioned āyah.
- Allāh, the Blessed and the Most High, will be seen in the hereafter. The people of Paradise will see Him with their eyes.
- The best form of pleasure the believer will enjoy in Paradise.
- Proof from the Qur’ān and Sunnah for seeing Allāh in the hereafter. 
- “Some faces that Day shall be Naḍirah (shining and radiant). Looking at their Lord.” [Sūrah al-Qiyāmah 75:22-23]
- The reason why no one is able to see Allāh in the dunyā.
- The Messenger’s ﷺ explanation of the āyah, “For those who have done good is the best (reward) and even more.” [Sūrah Yūnus 10:26]
- “They will have whatever they wish therein (of delights and pleasures), and with Us is more reward. [Sūrah Qāf 50:35]
- The Messenger’s ﷺ description of the manner in which Allāh will be seen.
- The three categories of people as it relates to the issue of seeing Allāh. 
- The two occasions in which Allāh will be seen in the hereafter. 
- The three positions as it relates to who will see Allāh when the people stand in the plains of reckoning. 
- Refutation of the false arguments and interpretations utilised by Ahlul-Bid’ah to deny that Allāh will be seen in the hereafter. 
- They will hear His Speech however He wills and as He wills. 
- Evidence from the Qur’ān and Sunnah that the words of Allāh are from His Attributes.
- Clarification that none knows the kayfiyyah regarding Allāh’s Attributes except Him. 


4 Points 7 to 11 Shaykh Abu Ishaq Nadeem

Abū Khadeejah—Points 23-27—09.08.25—Summer Conference 2025

 
- And we establish the obligation of Jihād and Ḥajj alongside the Muslim rulers in every time and age.
- An example of how people today oppose this principle and speak about the religion without knowledge.
- The obligation of performing jihād and Ḥajj behind the ruler of the Muslims.
- We do not hold it permissible to revolt against the rulers, and we do not fight in times of tribulation. And we hear and obey those whom Allāh has placed as rulers over our affairs, and we do not remove ourselves from the obedience to them.
- The Khawārij’s opposition of this principle, and disgraceful affairs they have fallen into. 
- Al-Kufr al-Akbar vs al-Kufr al-Aṣghar. 
- The command of the Prophet ﷺ to kill the Khawārij. 
- The path of the Khawārij in every time and place.
- The implausibility of the Prophet ﷺ not informing us of how to deal with the rulers. 
- The evil and corruption that results from opposing the guidance of the Messenger ﷺ.
- The meaning of kufr bawāḥ.
- The conditions that must be met in order to remove and replace the ruler.
- The Battle of al-Ḥarrah.
- Banū al-‘Abbās, Bayt al-Ḥikmah, and the destruction of Baghdād.
- The real golden age of Islām.
- The example of Somalia and Iraq regarding what results from rebellion against the rulers. 
- Clarification that demonstrations have nothing to do with Islām.
- The injustice present in foreign ideologies. 
- The obligation of obeying Ūlul-Amr.
- The instruction of the Messenger ﷺ regarding what should be done if there is fighting in times of fitnah. 
- The position of the Companions (رضى الله عنهم) when fighting occurred in times of fitnah. 
- The true aspirations of the Khawārij.
- We follow the Sunnah and the Jamā’ah—and we leave off contradiction, differing and splitting.
- The call of Salafiyyah.
- Proof for the prohibition of splitting.
- The audacity of Ahlul-Bid’ah to accuse the Salafīs of splitting the ummah. 
- The command of the Messenger ﷺ to cling to his Sunnah and abandon all of the sects.
- The one who dies the death of the people of Jāhiliyyah.
- The obligation of giving precedence to obeying the Messenger ﷺ over the opinion of anyone else.

9 Points 23 to 27 By Shaykh Abu Khadeejah

Abū Khadeejah—Points 23-27—10.08.25—Summer Conference 2025


- Principles regarding prohibiting and removing evil. 
- The response of Ḥasan al-Baṣrī (رحمه الله) when he was approached by some youth who wanted to rebel against Ḥajjāj b. Yūsuf. 
- The end result of all of the rebellions and revolutions of the political agitators. 
- Clarification that prohibiting and removing evil must be done in accordance to what has been legislated in the Sharī’ah. 
- Those who are the tools of Shayṭān used to weaken the Islamic nations.
- Jihād remains in place from the time Allāh, the Mighty and Majestic, sent His Messenger ﷺ until the establishment of the Hour behind those in authority from the Muslim rulers—there is nothing that cancels it—and likewise is said regarding Ḥajj.
- The jihād in the time of Makkah. 
- The correct understanding of jihād remaining until the establishment of the Hour.
- Jihād ad-Difā’ vs Jihād al-Fatḥ.
- Examples of the mentality of the kāfir in warfare vs the Muslim. 
- Clarification that Jihād al-Fatḥ does not mean compulsion. 
- How Islām creates the atmosphere of justice such that the people willingly enter into the religion, and remain upon it.
- The reason westerners, communists and socialists fear (the legislated) jihād. 
- The reality that the vast majority of the ummah have deviated in their dīn and dunyā. 
- The only way to exit this cycle of humiliation and misguidance that has come upon the Muslims. 
- The treatment of the Jews under the rule of the Muslims vs the non-Muslims. 
- How the political activists allow bid’ah and shirk but wage war against Ahlus-Sunnah. 
- The fiqh of Shaykh al-Islām Muḥammad b. ‘Abdul-Wahhāb (رحمه الله). 
- The strangeness of Ahlus-Sunnah in every land. 
- Clarification that the only Abrahamic faith is Islām. 
- The true meaning and intent of jihād.
- The obligation and importance of hijrah.
- A ḥadīth that refutes the lies invented by the enemies of Islām regarding jihād. 
- The Zakāh due upon beasts and cattle is to be paid to those in authority from the Muslim rulers.
- The wars of apostasy in the time of Abū Bakr (رضى الله عنه).
- Proof that the ruler has a right to take zakāh. 
- The apparent and hidden zakāh. 
- Clarification that zakāh is not just upon cattle.

10 Points 23 to 27 By Shaykh Abu Khadeejah

Uways aṭ-Ṭawīl—Points 28-32—10.08.25—Summer Conference 2025

—PART ONE—

- The people are considered as believers as far as the [Sharī’ah] regulations and inheritance are concerned—and we do not know their true state in front of Allāh, the Mighty and Majestic. 
- What is intended by this statement, and evidence for it from the Sunnah. 
- So, whoever claims that he is truly a believer is an innovator. And whoever claims that he is a believer in the sight of Allāh, then he is from the liars. And whoever states that he is truly a believer in Allāh, then he is correct.
- The issue of al-Istithnā, its meaning, and the first group to delve into it.
- ‘Abdur-Raḥmān b. Mahdī (رحمه الله) on the foundation of irjā. 
- The reason the scholars disliked that one should be asked if he is a believer. 
- The innovated answer to this question. 
- Reasons why the Salaf emphasised al-Istithnā’.
- Al-Īmān al-Muṭlaq.
- The balanced nature of the Salafī manhaj. 
- The blameworthiness of commending yourself and deeming your soul to be purified. 
- Ḥasan al-Baṣrī (رحمه الله) on the āyah, “So do not praise and ascribe purity to yourselves…” [Sūrah an-Najm 53:32]
- Clarification that al-Istithnā’ is not due to doubt. 
- Evidence from the Qur’ān and Sunnah for al-Istithnā’.
- Clarification that al-Istithnā’ is regarding (the acceptance of) one’s actions, not regarding belief in the foundations of īmān. 
- Wordings used by the scholars as it relates to the affair of īmān, and responses to the question, ‘Are you a believer?’
- The Murji’ah are misguided innovators.
- The manhaj of prophethood in warning against bid’ah and deviant groups.
- Abū Kilābah (رحمه الله) on the consequences of sitting and debating with the people of desires. 
- The emergence and progression of bid’ah.
- The linguistic and religious definition of irjā. 
- Offshoots of the Murji’ah and how they define īmān. 
- 1. al-Jahmiyyah 
- 2. al-Karrāmiyyah
- 3. al-Mu’tazilah
- 4. al-Ashā’irah
- 5. Murji’atul-Fuqahā
- How Sūrah al-Anfāl, verses 2-4, the ḥadīth on the branches of īmān and Sūrah al-Mu’minūn, verses 1-9 dismantle the ‘aqīdah of the Murji’ah.
- The Qadariyyah are misguided innovators—and whoever amongst them denies that Allāh, the Mighty and Majestic, knows what is to occur before it takes place is an unbeliever. 
- The emergence of the Qadariyyah.
- The two groups of the Qadariyyah and their beliefs: Jahmiyatul-Jabariyyah and Mu’tazilatul-Qadariyyah.
- An āyah that refutes the Jabariyyah. 
- Two general categories of actions of the servant, and a ḥadīth that illustrates both. 
- Shaykh ‘Uthaymīn’s (رحمه الله) response to someone who asked if the servant is compelled or has a choice in carrying out actions. 
- Refutation of Mu’tazilatul-Qadariyyah from the Qur’ān. 
- The wretchedness and contradictions of Ahlul-Bid’ah. 
- “Do they not then consider the Qur’ān carefully? Had it been from other than Allāh, they would surely have found therein much contradictions.” [Sūrah an-Nisā’ 4:82]
- Yaḥyā b. Sa’īd al-Qaṭṭān (رحمه الله) on his certainty that the Qadariyyah are kuffār. 
- Imām Aḥmad (رحمه الله) on the ruling of the Qadariyyah.

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