The Muslim and Consistent Positions - Shireen Abu Akleh as an Example

Peace be upon you and the mercy of Allah and His blessings. May Allah bless you with goodness, dear guests.

Introduction

On this blessed Friday, at this hour, journalist Shireen Abu Akleh was assassinated while reporting on the crimes of the occupying oppressor, who did not respect the sanctity of her blood, nor that she was a woman, nor that she was a journalist, nor did he respect the dignity of the human soul. And Allah the Almighty says: "Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely."

We are grieved by her killing, she who was subjected to what many Palestinian women have been subjected to: intimidation, oppression, deprivation of rights, and then killed in this criminal manner. And their crimes continue unabated; today they bombed a house, arrested, and injured a number of young men in Jenin.

I would have preferred that the word be united against the crime of the occupier who killed journalist Shireen Abu Akleh, and against the security coordination groups, the agents of the occupier, who killed the victim, marched in his funeral, and now hold vigils and organize poems in praise of Shireen, counting her among their struggles, while she is a victim of their betrayal and complicity with the occupier.

Reasons for discussing the topic of mercy

However, what actually happened is that the discussion of the event shifted to another circle, which is the topic of the permissibility or impermissibility of showing mercy to her and praying for her to enter Paradise, as she apparently died a Christian. This difference led to division, discord, and hatred, while the criminal occupier watches, having emerged unscathed from the battle.

Therefore, the discussion of the topic of showing mercy or not is obligatory for two reasons: Firstly, to clarify the knowledge "to make it clear to the people and do not conceal it." Secondly, because people's reactions have ideological and psychological roots that need correction. And thirdly, to attempt to unite the word of the Muslims on the truth and put an end to this hatred.

For the Lord of the Worlds, may He be glorified and exalted, says in describing those whom He loves and who love Him: "Humble to the believers, severe to the disbelievers, striving hard for them, compassionate among themselves." And unfortunately, many people do not have mercy towards Muslims, but rather a strange severity.

Dividing the discussion

The reality, my brothers, is that what is happening is a discussion on the second floor, while we have not yet agreed on the first floor. Therefore, I will divide my discussion on the topic into two parts: Today, we agree on some general basic premises that are very important, and I claim that it is not valid for a Muslim to differ on them. Tomorrow, God willing, we will talk about the incident of Shireen so that we can apply these general rules and reach a conclusion. And I think it would be best at that time to have a meeting via Telegram where you speak about the ruling according to the evidence, then we hear from you any objection through voice messages, and we discuss it calmly, God willing.

As for today, let us agree on the basics upon which we will build a common ground, God willing.

First Premise: Define yourself

The first premise is: define yourself. Are you a Muslim or not? Being a Muslim means that I submit to the Lord of the Worlds in all my affairs, in my thoughts, positions, and expressions, and my only reference is the judgment of Allah and His Messenger.

Allah made mercy a hundred parts, He kept ninety-nine parts with Himself, and He sent down one part to the earth. From that part, the creatures show mercy to each other until a mare lifts her hoof from her foal for fear of harming it. Submission to Allah with absolute faith in His wisdom, mercy, and justice is the essential element of the servitude for which Allah, the Exalted, created us: "And I have not created the jinn and mankind except to worship Me."

This matter, my brothers, is not a choice. If I choose to be of a religion other than Islam, this is my choice, and I bear its consequences. But if I call myself a believer, then Allah the Almighty says: "But if they had referred it to the Messenger or to those of authority among them, those who can judge between them according to what Allah has revealed, and they are unaware and would have found within themselves the capacity to restrain themselves from the [judgment], and would have turned to him in repentance."

Therefore, it is required to judge by the religion and accept its judgment within ourselves and submit to it completely. And if we contradict the religion in a matter and follow a forbidden desire, for example, we acknowledge that we are wrong. But if we deal with the religion as a dish among the dishes in an open buffet of ideas and principles, this is not Islam nor faith, and this dealing indicates a disgraceful and shameful disregard for the commands of Allah.

Therefore, you notice the anger of the Lord of the Worlds when He rebuked the People of the Book for taking some rulings and leaving others, saying: "Do you believe in part of the Scripture and disbelieve in part?" They did not say, "We have disbelieved in part of the Scripture," but in practice, they were selective. So Allah said to them: "Then what is the recompense of those who do that among you except disgrace in the worldly life, and on the Day of Resurrection they will be sent back to the severest of punishment." I do not think that we, as an Islamic nation, need more disgrace in this world or need the severest punishment in the Hereafter.

This is the first premise: define yourself. If you are a Muslim, then your path, your scale, and your criterion are: Allah says and His Messenger, peace be upon him, says.

Introduction Two: Accessibility of God's Judgment

Here, someone might say to me: "Do not tell me the judgment of God and His Messenger, this is your understanding of God's speech. Do not impose your understanding and your interpretation of the texts on me." This leads us to the second introduction: that we can reach the judgment of God and call it the judgment of God, and the matter is not left to what each individual understands, so that whatever is told to him is the judgment of God, he says: "No, this is your understanding." As if the texts are relative, ambiguous, and gelatinous. Far be it from the speech of God.

Allah the Almighty says: "And whatever you differ in of it, its judgment is to Allah." A clear divine directive: When you differ, O Muslims, judge between yourselves by Allah, glorified and exalted be He. In the way of the gelatinous people, the meaning of the verse becomes: "And whatever you differ in of it, its judgment is to Allah" (but take into account that it is not possible to refer it to Allah and the Messenger because each one has his different understanding and therefore you cannot agree).

Allah, glorified and exalted be He, says: "But if you disagree in anything, refer it to Allah and the Messenger, if you believe in Allah and the Hereafter." In the way of the gelatinous people, the meaning of the verse becomes: "But if you disagree in anything, refer it to Allah and the Messenger" (but take into account that it is not possible to refer it to Allah and the Messenger because each one has his different understanding and therefore you cannot agree. If you believe in Allah and the Hereafter and it is not possible to believe in Allah and the Hereafter because it is not possible to refer things to Allah and the Messenger).

"And by your Lord, they will not believe until they judge you in what they differ." And it is not possible for them to judge you because each one has his different understanding and therefore they cannot believe nor will the Quran be suitable for resolving disputes, and the religion will be lost, and the Quran will become meaningless.

How is the reference to Allah and the Messenger? By referring to the speech of Allah in the Quran and to the established Sunnah, not by taking positions based on your personal impression or detailing the religion according to your mood. Allah the Almighty says: "And We have sent down to you the Book as an explanation for everything." Therefore, there are clear evidences, and the blameworthy is not the one who adheres to them, but the one who opposes them.

When the Lord of the Worlds in many verses calls the Quran guidance, explanation, clear, and light, how can it bear these descriptions if all the verses are without clear meaning? He, glorified and exalted be He, says: "And We have sent down to you a light, clear." And He says: "And We have sent down to you the Book as an explanation for everything."

This is the second introduction: that the Quran is not relative, there are clear, evident, and decisive verses that no two rational people can differ about, and others are similar, understood in the light of the decisive verses. The mere occurrence of a difference in a matter does not make it a matter of differing opinion, and you can take the opinion that pleases you. It is never correct when you see differences and disagreements and the clear evidences are presented to you to say that it is a matter of differing opinion. No, no, take care, take care, this is a method used to make the entire religion ambiguous, gelatinous, without clear evidences or decisive truths.

And every time you play the tape: "These are the rigid, conservative, extremist people who impose their views on others." Yes, so what do you want, for the entire Quran to be without meanings so that you can play and turn the wheel and silence those who derive evidence from the Quran and the Sunnah with this package of "Do not impose your views." The command of Allah is clear: "And whatever you differ in of it, its judgment is to Allah." Allah did not say: "And whatever you differ in of it, it has become a matter of differing opinion, respecting one view and the other."

Our Prophet, peace be upon him, said: "And verily, whoever lives among you will see much difference, so you are to my Sunnah and the Sunnah of the rightly-guided successors after me, hold fast to it with your molar teeth, and beware of novelties."

Introduction Three: How Do I Know My Understanding of the Quran is Correct?

The third introduction, dear audience: how do I know that my understanding of the Quran is correct?

First, let me tell you, dear viewer, that you are lost, yes, and I am also lost, and we are all lost in the beginning. And the evidence is the saying of Allah the Almighty in the authentic hadith qudsi: "O My servants, all of you are lost except whom I guide, so seek guidance from Me, and I will guide you."

I must seek guidance from Allah, glorified and exalted be He. And the one who seeks guidance from Allah, the first thing he must do is to submit to Allah and turn to the Quran and the Sunnah without prior conditions. I come and choose what pleases me. So, I am lost at the root of humanity "all of you are lost." And Allah will not guide me to the truth if I have predetermined my position on the issue of showing mercy to Sherine. I come and say with the texts, the texts of the Quran and the Sunnah so that they suit my predetermined position. And I repeat the phrase: "Of course, Islam is not like this" because a certain judgment does not suit my preconceived notion. So, I will remain lost, and Allah will not guide me if I do not consider sincerity and the pleasure of the Lord of the Worlds above all else.

And comes an obsessed and infatuated person who wants people to love him and see him as moderate, kind, merciful, or see him as strong, strict, and a guardian of the faith. And when he markets the post, do you think how many likes will he harvest? How many will praise him? And how many will oppose him? If you are like this, do not expect that the Lord of the Worlds will guide you.

We, dear brothers, in addition to being lost due to our human weakness, we are also exposed to misguidance and have been greatly occupied by many of our enemies and their media over the centuries. We did not live under an Islamic system to see Islam in its beauty, glory, and harmony of its rulings. Much of what we know about the rulings of Islam is taken from films and series for which hundreds of millions were paid to make us hate our religion. And our enemies have worked to belittle Islam, monotheism, and reduce its value in our hearts because monotheism is the binding link of the nation and the source of its strength.

And do not ask about the failed, failed education in schools and universities, which of course does not strengthen faith. And the muddled models that you find one slaughtering the Muslim with a knife while he is growing up. Why? Because this Muslim resisted the alleged Islamic state. All of this, whether we like it or not? It has raised in many of us psychological complexes, complexes in the literal sense, so that when I hear from you the word "kafir," a complete package of savagery and lack of mercy jumps into my mind, and stereotypical, disgusting images.

Therefore, many of the reactions we have seen in recent days are not called emotional reactions, they are not ideological reactions resulting from psychological complexes. Because if the matter is an emotional outburst, you will not find the person himself very merciful with Sherine, for example, and invoking paradise for her, while cursing and insulting his Muslim brother merely because he said that this mercy is forbidden and does not hear the religion of Allah at all, and almost declares the Muslim an infidel or says: "If Sherine does not enter paradise, I do not want this paradise." This is not an emotional position nor a legal position, this is a psychological complex.

Once again: "O My servants, all of you are lost except whom I guide, so seek guidance from Me, and I will guide you." If you want the Lord of the Worlds to guide you, guide a little, get rid of the psychological complexes, and do not let the bad package and stereotypical images jump into your imagination. Turn to the Quran and the Sunnah, seeking guidance sincerely.

Many people are doing two-faced actions and want to put every speaker in one of them: either showing mercy to Sherine, he is merciful, respected, and refined, or forbidding mercy, he is harsh-hearted and narrow-minded. This binary division deprives you of fairness and guidance to the truth.

Introduction Four: The Responsibility of Speech

Introduction Four: The Responsibility of Speech. A very important point. O brothers, showing mercy is an act of worship. Showing mercy is worship, and asking for Paradise for anyone is worship because supplication is worship. And when a person practices worship, he does not do so out of whim, nor to deceive someone, nor to prove to someone that he is moderate, strict, kind, or otherwise.

Allah the Almighty says: "Not a word does he utter but there is a watcher by him, ready (to record it)." And our Prophet, peace be upon him, said: "Will people be thrown on their faces on the Day of Judgment except for the harvest of their tongues?" And as in Bukhari: "Indeed, a servant may utter a word that displeases Allah, not paying attention to it, and he will fall into Hell because of it." Note: "not paying attention to it." He may have thrown the word or written a post or commented and then may forget it, but Allah has counted it and they have forgotten.

You may say: "For a word?" Yes, for a word. Imagine if this word contradicts the clear Quran, if it contradicts verses and hadiths and you are laughing at yourself and saying: "Of course, Islam is not like this, of course, Islam is not like that" and you want an Islam tailored to your mood. Regardless now of the topic of Sherine specifically, but let us agree that the word is very, very serious and has a great responsibility before Allah.

By Allah, upon you, by Allah, upon you, when you say any word, do not let the opinion of people and the number of likes affect you so that you lose your hereafter because of them. Look when the Lord of the Worlds says: "O you who have believed, do not advance before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing." "Do not advance before Allah and His Messenger" means do not give your opinion in advance over the ruling of Allah and His Messenger. You are a believer if you ask: What does Allah command in this matter so that I may say we hear and we obey.

Al-Ghazali, may Allah have mercy on him, in the Revival of the Religious Sciences, and Al-Shafi'i, may Allah have mercy on him, in the Epistle, quoted the consensus, the consensus of the Muslims, that the accountable person, meaning each one of us who is a mature and sane person, it is not permissible for him to do an act until he knows the ruling of Allah in it. Do not do anything until you know what Allah wants from you in this matter. They said: "So whoever sells, it is upon him to learn what Allah has prescribed and legislated in selling." And from one to another until they said: "And so is purity and all words and deeds." And all words and deeds.

"O you who have believed, do not advance before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing." "O you who have believed, do not raise your voices above the voice of the Prophet, and do not speak aloud to him as you speak aloud to one another." Do not raise your voices above the voice of the Prophet. If we disobey: "Lest your deeds be in vain while you perceive not." You pray, you fast, you perform Hajj, you do good deeds, and all of this becomes a mere breath.

Allah the Almighty says thereafter: "Indeed, those who lower their voices before the Messenger of Allah are those whose hearts Allah has tested for piety; for them is forgiveness and a great reward." And the one who leaves the noise of psychological contracts, media trends, and celebrities of social media platforms, and lowers the voice of his desires, he mutes all of this and comes to the ruling of Allah and His Messenger with manners to learn with submission and manners.

If the master of the Prophet, peace be upon him, personally, when he wanted to seek forgiveness for his mother, he asked his Lord as in Sahih Muslim, he said: "I asked my Lord to seek forgiveness for my mother." Seeking forgiveness, asking for mercy, and entering Paradise are all acts for which one seeks permission from Allah. Noah, peace be upon him, when he said: "My Lord, indeed my son is of my family, and Your promise is true, and You are the most just of judges." Note, it is not a direct supplication for his son but a hint to ask for his son's salvation. The response came: "O Noah, indeed he is not of your family; indeed, he has done an evil deed, so do not ask Me for that of which you have no knowledge. Indeed, I advise you, lest you be among the ignorant." So Noah adhered to the manners with his Lord and said: "My Lord, I seek refuge in You that I ask You for what I have no knowledge of, but forgive me and have mercy on me, lest I be among the losers." He sought forgiveness from his Lord for the hint to save his son. "I seek refuge in You, my Lord, that I ask You for what I have no right to ask for, and I exceed the limit that You allow me in supplication."

So supplication is not as some say: "You supplicate for mercy for anyone, then our Lord may have mercy or may not have mercy." No, no, no, no. The supplication itself needs to be permitted, otherwise, it is an aggression in supplication: "Indeed, He does not like transgressors." "Supplicate to your Lord in humility and privately." And we do not say except what pleases our Lord. Not with the excuse of emotion and feeling that you speak of anything and say: "It's okay, I am excused."

Now, the important thing is to think not about the fate of Sherine, because your mercy or lack of mercy for her will not change her fate in the Hereafter. But if you contradict the command of Allah with your speech and stance, this will affect your fate. Beware of the nullifiers of Islam, which is the contradiction of a known command of the religion necessarily. We have not yet spoken about whether showing mercy is contrary or not, but as a general rule we agree on: the denial of a known command of the religion necessarily is a great calamity. If someone, for example, said that prayer is not obligatory or that alcohol is permissible, it is a word, but a word that contradicts clear verses and authentic hadiths, then his subsequent claim of Islam will not benefit him.

And leave those who will start to argue and say: "You are disbelieving the Muslims." This will not save you nor will it benefit you with Allah in any way. But they are guiding you and pushing you towards the fire, and they are deafening your ears so that you do not hear the voice of the warn

ers who stir the emotions and provoke psychological complexes instead of the scientific, methodical, calm, and sincere argumentation with the Book and the Sunnah. These people do not take religion as a secondary matter, and the Lord of the Worlds says: "And leave those who take their religion as amusement and play, and whom the worldly life has deluded." The one who is not convinced and submits to Islam in his stances, feelings, speech, and actions has not taken the religion as a game. The one who follows the trend and puts humanism and tribalism above the command of Allah and His Messenger is playing. Leave them. "And leave those who take their religion as amusement and play, and whom the worldly life has deluded. And remind, [O Muhammad], lest a soul be destroyed by what it has earned; it will not have besides Allah any protector or intercessor. And if it should offer every compensation, it would not be taken. That is the ruinous loss." None of these will intercede for you. "And if you should gather every compensation, it would not be taken. That is the ruinous loss."

Introduction Five: No Necessary Connection Between Worldly Dealings and Eternal Judgment

Introduction Five: No Necessary Connection Between Worldly Dealings and Eternal Judgment. Meaning, it is possible that I believe based on evidence that a person is from the people of Paradise, and yet I deal with him harshly. It is possible that a believer commits a sin that does not necessitate disbelief, and yet he deserves to be fought: "And if two factions among the believers should fight, then reconcile between them. But if one of them oppresses the other, then fight the one that oppresses until it returns to the ordinance of Allah." And fight them even though they are believers. Yes, stop them from their oppression even though the believing monotheist's ultimate fate is Paradise, even if he is punished before that.

On the other hand, it is possible that someone is from the people of Hell, and yet I deal with him kindly. Allah the Almighty says about parents: "And if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them." Parents strive to make you associate with Me what you have no knowledge of. If they die upon that, they are from the people of Hell. But what did Allah say after that: "And accompany them in this world with goodness." So it is possible that someone, according to the evidence, is from the people of Paradise, and yet I deal with him harshly. It is possible that someone, according to the evidence, is from the people of Hell, and yet I deal with him with kindness and goodness.

So if we say about a person that he is a disbeliever, this does not always mean dealing with him harshly, but our stances are always legal and revolve with the Sharia wherever it revolves.

Introduction Six: Glorifying What Allah Has Glorified

The sixth introduction, dear respected audience: Our Islam means that we glorify what Allah has glorified. The central focus in our lives is for Allah the Almighty, not for human desires. What Allah has glorified the most is Tawheed (monotheism), and what Allah has condemned the most is Shirk (polytheism). What is the evidence? It is not one or a hundred pieces of evidence. The entire Quran is about this meaning. Almost the entire Quran discusses the oneness of Allah, the perfection of His attributes, His purity from any defect, partner, or offspring, and the distinction between believers and polytheists, as well as the destinies of believers and polytheists in this world and the Hereafter.

For the sake of Tawheed, Allah created all creation, sent the messengers, revealed the scriptures, and created Paradise and Hell. What is the evidence? "And I have not created the jinn and mankind except to worship Me." To worship with Shirk? Of course not, but with Tawheed. Tawheed is the supreme value that Allah does not forgive opposing: "Indeed, Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills." That they invoke the Most Merciful as a son. Even if a person is kind in his dealings with people, but he associates partners with Allah, yes, even if he is like that, he has committed a great injustice.

Allah the Almighty said: "And remember when Luqman said to his son while he was advising him, 'O my son, do not associate anything with Allah. Indeed, associating others with Him is a great injustice.'" Is he, among all humanity, equal to what the Messenger of Allah, peace be upon him, presented? And yet, Allah said to him: "And indeed, it has been revealed to you, and to those before you, 'If you associate partners with Me, your deeds will certainly come to nothing, and you will indeed be among the losers.'" Allah is the Greatest. If the Prophet, peace be upon him, associates partners, all his deeds will be nullified. Is there anyone better than the prophets, peace be upon them? And yet, after mentioning many of them, Allah said: "That is the guidance of Allah; He guides thereby whom He wills of His servants. But if they associate partners with Him, then indeed, all their deeds will be in vain."

The failure to sense the importance of Tawheed and the abomination of Shirk is due to a weakness in glorifying Allah the Almighty and His right over the servants. As if the human being has made his motto: "And I have not created the jinn and mankind except to worship themselves, glorify their rights, and belittle the right of their Lord." As if he says, "Humanity is above everything, above the right of Allah Himself." If there are certain standards by which we elevate or lower a person, such as supporting the Palestinian cause, then be sincere, support the cause of Palestine and enter Paradise. What is the benefit of Tawheed? No prayer, no fasting, no charity, no pilgrimage. And why do we call people to Islam? There is no need if their salvation in the Hereafter is guaranteed without Islam.

Why did the Prophet, peace be upon him, sit by the deathbed of Abu Talib and say to him, "O uncle, say, 'There is no god but Allah,' I will plead for you with these words before Allah"? He is Abu Talib, meaning he needs to say this word after presenting the greatest services to Islam and the greatest services to the Prophet by defending him and his call, dedicating his life, status, and children to this cause. He dedicated everything to protecting the Prophet and his call.

The Jewish boy who was serving the Prophet fell ill, and the Prophet went to him and said, "Embrace Islam." Why should he embrace Islam? He was serving the Prophet personally, which indicates the goodness in the heart of this boy. Is this not enough? Must he embrace Islam to be saved? Yes, he must. The boy embraced Islam, and the Prophet, peace be upon him, left him saying, "Praise be to Allah who saved him from the Fire through me." The Fire means that if he had not embraced Islam, he would have gone to the Fire, even though he was serving the Prophet? Yes.

Therefore, dear respected audience, we must beware that what we consider mercy towards people may, in reality, be a belittling of the right of Allah the Almighty.

Introduction Seven: No Necessary Connection Between Love, Hate, and Entrance to Paradise and Hell

The seventh introduction: There is no necessary connection between love, hate, and entrance to Paradise and Hell in the Hereafter. And note that I say there is no necessary connection, meaning it is not necessarily so, and I did not say there is no relation at all. It is possible for a person to love someone from one aspect and hate them from another. In an episode about loving non-Muslims, which I published a long time ago, I explained that Islam does not hold one accountable for the natural love for some polytheists as long as you hate them for their disbelief. This is a topic we have discussed in detail.

Just as Allah commanded us to act upon His entire Book and not to believe in some parts and disbelieve in others, so too He commanded us to believe in all His attributes and not to believe in some and disbelieve in others. Allah the Almighty said: "Know that Allah is severe in punishment and that Allah is Forgiving and Merciful." Allah is Merciful, and at the same time, Allah is Mighty, taking revenge. Allah is Just and Wise, not equating between those who have achieved Tawheed, for which the heavens and the earth were established, and those who have negated this Tawheed, almost causing the heavens to burst and the earth to split and the mountains to crumble. He who opposes this, and I only speak of the attribute of mercy, is like those in whose hearts is deviation, so they follow what resembles it, seeking fitnah and seeking its interpretation, while those firmly grounded in knowledge say, "We believe in it all, from our Lord." We worship Allah and love Him for His mercy, and we love Him for His justice, wisdom, power, and all His attributes, glorified be He, not just for His mercy.

Introduction Eight: Intentions Determine the Value of Actions

The eighth introduction: Indeed, actions are judged by intentions. A principle that applies to everyone, Muslims and non-Muslims alike. He who fights so that the word of Allah is supreme is in the way of Allah. How is it that the word of Allah is supreme? He enters the Paradise of humanity and is saved from the Hell of humanity. As for the Paradise of Allah, He has set conditions for entering it.

Introduction Nine: Judging by Appearances

The ninth introduction: As Muslims, we judge people by their outward appearances. This judgment is not a matter of intellectual luxury or philosophy but is based on legal rulings. If a person dies a Muslim, there are rulings regarding praying over him, burying him in Muslim cemeteries, distributing his wealth to his heirs, and offering condolences to him with lawful words. If he dies a disbeliever, there are different rulings for him than for Muslims. The statement that he died a Muslim or died a polytheist or disbeliever is a legal statement that has legal consequences in worship of Allah.

Is it correct to say that a certain person is in Paradise and another is in Hell? Leave that for the discussion session tomorrow, God willing, we will mention the details to you. But until then, let us agree on one thing: the destiny of believers is Paradise, and the destiny of polytheists is Hell, as a general rule. The one who says this does not think that he holds the keys to Paradise and Hell in his hand but rather believes in what Allah has said in His Book. If you doubt even this Quranic principle, then there is no need for faith or the pillars of faith or the pillars of Islam.

We ourselves act and do not guarantee Paradise or salvation from Hell for ourselves. However, among the causes of entering Paradise and being saved from Hell is to believe in everything that comes in the Book of Allah the Almighty, including the destiny of believers and the destiny of polytheists.

Introduction Ten: Our Role as the Nation of Muhammad

The tenth and final introduction, dear audience: As the nation of Muhammad, peace be upon him and his family and companions, our primary role is to invite people to Islam. "You are the best nation ever raised up for mankind." Our role model, whom we follow, is Muhammad, peace be upon him, who said, "And I am taking you by the hand to save you from the Fire. Come to me, away from the Fire. Come to me, away from the Fire." We must have mercy, just as our Prophet, peace be upon him, did.

It is not befitting for us, as followers of Muhammad, to be deceitful, liars, and tricksters. We should not neglect inviting the non-Muslims who live among us. Then, if one of them dies and escapes his fate, we take positions and speak in a way that betrays those non-Muslims who are still alive. We mislead them, laugh at them, numb them, and make them feel that the matter of monotheism is trivial, unimportant, and not necessary for salvation.

The Muslim who loves Allah and His Messenger, glorifies Allah and His oneness, knows that the greatest mercy with which we can show mercy to the creation is to invite them to monotheism and not to interfere with this invitation in any way. The people of Sunnah know the truth and show mercy to the creation: "And We have not sent you except as a mercy to the worlds." But to deceive those among us who are non-Muslims, neglect their invitation, and then, when one of them dies, speak in a way that harms the living, this is not mercy but continuous deceit, trickery, and cunning.

Conclusion

These, my brothers, were the general rules before discussing the topic of the correspondent Shireen Abu Aqleh, for whom we offer our condolences, and we curse the wicked occupier who killed her and those who conspired against the Muslims and the people of Palestine.

Let us agree on these rules, and whoever has an objection to any of them should put it in the comments, remembering the first rule that we are Muslims and our language is that of Allah and His Messenger. Whoever does not know himself as a Muslim, I apologize to him for not discussing with him now, for the sake of focus and giving priorities. So, whoever has an objection to these eleven introductions should put the objection in the comments with the religious evidence. But remember, we have not yet spoken about the topic of Shireen Abu Aqleh, so do not say to me, "But what about Shireen and the incident?" We will postpone that for our interactive session tomorrow, God willing.

I ask Allah to guide us all to the right path. And remember that this blessed hour is from the day of Friday, so we supplicate with the supplication of the Prophet, peace be upon him: "O Allah, Lord of Jibreel, Meekaeel, and Israfil, Creator of the heavens and the earth, Knower of the unseen and the witnessed. You judge between Your servants in matters wherein they differ. Guide us to the truth by Your leave. Verily, You guide whom You will to a straight path." And peace be upon you and the mercy of Allah.