الحمد لله، الحمد لله الذي الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ، نحمده ونستعينه ونستغفره، ونؤمن به ونتوكل عليه، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا ومولانا محمداً عبده ورسوله، أرسله بشيرًا ونذيرًا بين يدي الساعة، من يطع الله ورسوله فقد اهتدى، ومن يعصهما فإنه قد ضل، وإنه لا يضر إلا نفسه ولا يضر الله شيئًا. أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم،
It has come to my attention that there are some among us who have begun to label fellow Muslims as “munafiq” (hypocrites). This accusation is not to be taken lightly. To understand the gravity of this, we turn to the words of Allah (SWT) in Surah Al-Baqarah, where He describes the munafiqeen:
وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ
“those people who say that they believe in Allah and the last day but they have never believed.”
This description is severe, as they conceal disbelief within their hearts, making it a matter known only to Allah. The true severity of accusing someone of hypocrisy lies in the fact that it concerns the unseen aspects of one’s Deen, which only Allah can truly know. Accusations of Munafiq are damaging not just to the one being accused but to the unity of the Ummah itself. Allah (SWT) commands us to avoid suspicion and accusations against others.The Prophet (ﷺ) said:
إِذَا قَالَ الرَّجُلُ لِأَخِيهِ: يَا كَافِرُ، فَقَدْ بَاءَ بِهَا أَحَدُهُمَا
“If a man says to his brother, ‘O disbeliever,’ it returns upon one of them.” (mutafaqun). In other words, If the accusation is false, the accuser becomes a disbeliever.
It is clear that labelling someone a munafiq is a grave offense and a dangerous transgression. Regardless of whether one feels justified, the sheer uncertainty of one’s own standing before Allah should serve as a powerful deterrent against such reckless behaviour. This harmful tendency has taken root in certain hearts to such an extent that it has desensitised them to become so audacious that they dare to level such accusations against one of the most noble companions of the Prophet (ﷺ), Amir al-Mu’mineen, Ali ibn Abi Talib (RA), may Allah ennoble his face. Such an action is not merely a mistake—because Imam Ali (RA) was no ordinary man. Known as Abu Turab (Father of dust) , Tajul Arifeen (Crown of the knowledgeable), and Imam al-Adl (The Imam of Justice), his life is a beacon of light in our turath—our sacred heritage. He was the beloved cousin and son-in-law of the Prophet Muhammad (ﷺ), raised under the direct care of the (Uswatun Hasanah) Best of Creation and in the noble household of Sayyidatina Khadijah (RA). From a tender age, he witnessed and absorbed the unmatched character of the Prophet (ﷺ)—humility paired with unwavering strength, compassion paired with unyielding justice, and selflessness paired with unshakable dignity.
He is a paragon of the values we must strive to emulate. The Prophet (ﷺ) said,
أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا “I am the city of knowledge, and Ali is its gate.” For those who cherish knowledge, Ali (RA) is your door to understanding. For those who value courage and selflessness, Ali (RA) is your standard-bearer. During the expedition to Tabuk, Ali’s closeness to the Prophet (ﷺ) was established by the Prophet ﷺ saying:
“أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي.”
“You are to me as Harun was to Musa, except there is no prophet after me.” (Mutafaqun)
During the battle of Khaybar, his status among the companions was established ,the Prophet (ﷺ) declared,
لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ
“I will give the banner to a man who loves Allah and His Messenger, and whom Allah and His Messenger love.” That man was Ali (RA). And his status among all creation was established when Allah revealed:
فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ)
“Let us call our sons and your sons, our women and your women, ourselves and yourselves…” (3:61), دَعَا رَسُولُ اللَّهِ (ﷺ) عَلِيًّا، وَفَاطِمَةَ، وَحَسَنًا، وَحُسَيْنًا، فَقَالَ: اللَّهُمَّ هَؤُلَاءِ أَهْلِي.
The Prophet (ﷺ) gathered Ali, Fatimah, Hasan, and Husayn, and declared, “O Allah, these are my family.” (Sahih Muslim). Imagine what the Christians must have seen when they saw this.
Ali (RA)’s futuwwa, courage, and nobility remain unmatched. The famous statement, “La fata illa Ali”—“There is no youth as chivalrous as Ali”—is not just an expression. His virtue was rooted not in wealth or status but in an unshakable Eman, justice, and service to the people.
When Ali (RA) was approached to accept the Khilafah after the assassination of Uthman (RA), he did not rush to seize power. Instead, he deferred, saying, “This is not for me to decide but for the companions of Badr.” Only after their unanimous pledge did he reluctantly accept, embodying humility and consultative leadership, the hallmark of Islamic governance.
As Amir al-Mu’mineen, Ali (RA) prioritized justice over personal gain. Upon assuming leadership, he distributed the wealth in the treasury equitably among the people. His sense of fairness is best exemplified in the story of his stolen shield. When a Jew claimed ownership of the shield, Ali (RA) brought the matter before a judge. Despite being the ruler, the judge ruled against him due to insufficient evidence. Witnessing such impartiality, the Jew embraced Islam, proclaiming, “This is justice not of man, but of the Divine.”
The legacy of Ali ibn Abi Talib (RA), one the 10 promised Jannah, is profound. To disparage such a man is to disparage the very principles of Islam.
أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرَّحيم
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، أرسله بشيرا ونذيرا بين يدي الساعة اللهم صلِّ وسلم وبارك عليه وعلى آله وأصحابه أجمعين، ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته
Allah (SWT) commands us to speak with righteousness and warns us of the dangers of careless speech. In Surah Al-Isra (17:53), He says:
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ
“And tell My servants to say that which is best. Indeed, Shaytan induces [discord] among them.”. This profound verse reminds us that our words can either unite or divide, build bridges or tear them down. We must be vigilant about how we speak, for even the smallest comment can sow seeds of discord.
The Prophet Muhammad (ﷺ) emphasized the weight of our words in a powerful hadith:
مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الْجَنَّةَ
“Whoever guarantees me what is between his jaws and what is between his legs, I guarantee him Jannah.” (Bukhari). This hadith highlights that controlling what we say, and indeed how we speak, is not just a matter of social etiquette, but a matter of our Eman and our final abode.
In today’s world, humour has become a subtle vehicle for spreading falsehood and eroding the sanctity of our deen. It often begins innocently—a harmless joke here and there—but it gradually becomes a means of undermining the sacredness of Islam. What starts as a seemingly innocent comment about the Prophet (ﷺ) or an Islamic practice may eventually be seen as acceptable. This is the danger: repeated mockery erodes respect for our deen. What was once shocking may soon seem trivial, and the boundary between what is sacred and what is not becomes blurred. Like calling people munafiq, if the seriousness of this point has not landed then let me offer another case to illustrate this point –
The normalization of homosexuality in mainstream culture, how was it achieved? largely through humour. What once might have been considered taboo has now become accepted, largely due to comedy that trivializes serious moral principles. Similarly, when we laugh at jokes targeting Islamic beliefs, practices, or sacred figures, we too risk desensitising ourselves to falsehood.
Guard against this desensitization. Stand firm in defending your deen, not with aggression, but with dignity and sincerity. Imagine a situation where a co-worker casually says, “Enjoy your terrorist camp” when you mention you are going for Umrah. This is not just an offensive comment, but an attack on your deen. Such remarks should not be tolerated. The dignified response in our time may be to take legal action, because this is the only way that this type of person will understand that mocking Islam comes with serious consequences.
Allah (SWT) warns us sternly in Surah At-Tawbah (9:65-66):
وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ. لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ
“And if you ask them, they will surely say, ‘We were only conversing and playing.’ Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after your belief.”
This is a serious warning: mockery of Allah, His Messenger, or His deen is not a trivial matter, even if it is done in jest. Such actions lead to disbelief, no matter how harmless they might appear at first.
Ya IbadaAllah, our words should elevate us in the sight of Allah (SWT), not degrade our relationship with Him. We must be cautious with our speech, for words can either strengthen our bond with our Creator or weaken it. Let us speak in a way that reflects the honour of Islam, uphold the dignity of our Eman, and protect our deen from the insidious effects of mockery and disrespect.
May Allah (SWT) guide us to use our words for good and protect us from the dangers of careless speech.
إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُهَا الذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وعن أم المومنين عائشة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً اِلأَنْصَارَ مِنْهُمْ وَالمُهَاجِرِينَ، وَعَنِ التَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللَّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينَ لِمَا يُرْضِيكَ وَلِاتِّبَاعِ سُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَثَبِّتْ أَقْدَامَهُمْ عَلَى الصِّرَاطِ المُسْتَقِيمِ، وَأَصْلِحْهُمْ يَا رَبَّ الْعَالَمِينَ.
اللَّهُمَّ بَارِكْ عَلَى شُيُوخِنَا، وَعَلَى رئيسنا، وَعَلَى أَمِيرِنَا، وَعَلَى جَمِيعِ أُمَرَاءِ وَزُعَمَاءِ المُسْلِمِينَ.
اللَّهُمَّ بَارِكْ عَلَى المُسْلِمِينَ فِي هَذِهِ المَدِينَةِ، وَوَفِّقْهُمْ لِمَا تُحِبُّهُ وَتَرْضَاهُ يَا أَكْرَمَ الأَكْرَمِينَ.
اللَّهُمَّ أَعِزَّ الإِسْلَامَ وَالمُسِْلمِينَ. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إِنَّ اللهَ يَامُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى، وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنكَرِ وَالْبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ، وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ. وَقُومُواْ إِلَى صَلاتِكُمْ يَرْحَمُكُمُ اللهُ.
