Indeed the Messenger of Allaah, in a hadeeth collected by Imam ibn majah in his sunan upon the

authority of Abdullah ibn al-Amr ibn al-As and was declared authentic by shaykh Albani in
silsilatul hadeeth assaheeha. Abdullah ibn al-Amr ibn al-As ‫ رضي الله عنه‬mentioned that the
Messenger of Allaah ‫ صلى الله عليه وسلم‬said:
‫خير الناس ذو القلب المحموم‬
Indeed the best of the people is the one who possessed the heart that is al-mahmoom
‫واللسان الصادق‬
and a truthful tongue.

When the companions heard him make that statement, they said what is qalbeel mahmoom ‫القلب‬
‫ ?المحموم‬So the Prophet ‫ صلى الله عليه وسلم‬said:
‫هو التقي النقي الذي ال إثم فيه وال بغي وال حسـد‬
Indeed it is the heart that fears Allaah, the pure heart, the one that has no sin in it or transgression
or envy.
‫قيل فمن على إثـره؟‬
And so it was said and who follows him, meaning this best believer who follows him.
The Prophet ‫ صلى الله عليه وسلم‬said:
‫الذي يشنأ الدنيا ويحب اآلخرة‬
The one who follows him is he who despises the Dunya and loves the hereafter.
‫قيل فمن على إثره؟‬
And so it was said and who follows him - who is it that is on his path? meaning following him
upon virtue.
And so the Prophet ‫ صلى الله عليه وسلم‬said:
‫مؤمن في خـلق حسـن‬
The believer that has good character.

In this tremendous hadeeth brothers, the Prophet establishes a reality. And it is a reality that
anyone who traverses upon the sunnah and upon its path, he will understand clearly that the
dawah and the call of ahlus-sunnah; the call of the haqq; the dawatus-salafiyyah is and has in it a
manifestation of everything that is in this hadeeth.
It is - and it calls to - perfecting these characteristics that the Prophet mentioned here. He
mentioned that the best of the people is with ‫ القلب المحموم‬and ‫اللسان الصادق‬. The one who
possesses a pure heart and a truthful tongue. And that pure heart he described as being the one
that is pure - not having any sin within it, not desiring and inclining towards sin or transgression
and oppression or jealousy. Of course brothers all of these characteristics Allaah has made
mentioned of them in His book, and they occur similarly in the Sunnah of His Messenger. Allaah
said:
‫َاس‬ َ
ُ ّ ‫يَا أيُّ َها الن‬
O mankind,
َ ‫َاسن َّا َخلَقْنَاك ُم ِ ّمن َذك ٍَر َوأُنث َٰى َو َج َعلْنَاك ُْم ُش ُعوبًا َوقَبَا ِئ َللِتَ َع َارفُوا ۚ ِإ ّ َن أَك َْر َمك ُْم ِع‬
‫ند الل َّ ِه أَتْقَاك ُْم‬ ‫يَا أَيُّ َها الن ّ ُ ِإ‬
Verily we have created you from a male and a female and we have made you nations and we
have made you tribes
ۚ ‫ِلتَ َع َارفُوا‬
That you may be acquainted one with another - that you may know each other. Not that you may
cling to your tribe and have nationalism and tribalism and racism.
ۚ ‫ِلتَ َع َارفُوا‬
That you may know each other.
‫ند الل َّ ِه أَتْ َقاك ُْم‬
َ ‫ِإ ّ َن أَك َْر َمك ُْم ِع‬
Verily the best of you, the most noble of you with Allaah is the one that fears Allaah the most
regardless of color.

Similarly as it relates to the affair of the characteristics that are mentioned in this hadeeth, the
second characteristic that the Prophet mentioned is the affair of truthfulness, truthful tongue.
The Messenger has established:
ِّ ‫عل َيْك ُْم ب‬
‫ِالص ْد ِق‬ َ
You should cling to truthfulness
‫الص ْد َقيَ ْه ِدي ِإل َى الْب ِ ِّر‬
ِّ ‫َف ِإ ّ َن‬
for indeed truthfulness leads to righteousness
‫َو ِإ ّ َن الْب ّ َِر يَ ْه ِدي ِإل َى ال َْجن ّ َ ِة‬
and indeed righteousness leads to Jannah
 ‫ب ِعن ْ َد الل َّ ِه ِص ِ ّديقًاـ‬ ِّ ‫ح ّ َرى‬
َ َ‫الص ْد َق َحتَّى يُكْت‬ َ َ‫الر ُج ُل يَ ْص ُد ُق َويَت‬ ُ ‫َو َما يَ َز‬
َ ّ ‫ال‬
And a man does not remain truthful and attempting to remain upon truthfulness until he is
written with Allaah as a truthful person.

َ ‫َو ِإيَّاك ُْم َوالْك َ ِذ‬

،‫ب‬
And be aware of lying
‫ور‬
ِ ‫ج‬ُ ‫بيَ ْه ِدي ِإل َى ال ْ ُف‬
َ ‫َف ِإ ّ َن الْك َ ِذ‬
for indeed lying leads to sin and evil
،‫ور يَ ْه ِدي ِإل َى الن ّ َِار‬
َ ‫ج‬ُ ُ‫َو ِإ ّ َن الْف‬
and indeed sin and evil lead to the hellfire
‫ب ِعن ْ َد الل َّ ِه ك َ َّذابًا‬ َ ‫ح ّ َرى الْك َ ِذ‬
َ َ‫ب َحتَّى يُكْت‬ ُ ‫الر ُج ُليَك ِْذ‬
َ َ‫ َويَت‬،‫ب‬ ُ ‫َو َما يَ َز‬
َ ّ ‫ال‬
and a man does not cease lying until he is written with Allaah as a liar.

And that is something we take for granted and we take lightly. Brothers the affair of truthfulness
and lying all of the messengers and prophets they called to one and warned agains the other. All
of the prophets and messengers were truthful and upright. and they warned against lying and
being false and deceitful and deceptive, all of them. The affair remains the same until this day.
That the affair of lying is a characteristic that is despised and thus this dawah, the dawah of
ahlus-sunnah is a dawah that revolves around truthfulness and despising lying.

Similarly, Allaah has mentioned about acting upon falsehood:

‫اتالل َّ ِه‬
ِ َ‫ون بِآي‬ َ ‫ب ال َّ ِذ‬
َ ُ ‫ين ل َا يُ ْؤ ِمن‬ َ ‫ِإن ّ ََما يَفْتَ ِري الْك َِذ‬
Indeed those who bring about lying are those who do not believe the signs and ayahs of Allaah.
‫َوأُول َٰ ِئ َك ُه ُم الْك َا ِذبُ َـ‬
‫ون‬
they are the liars

For indeed the sings of Allaah are manifest and clear and no one rejects a clear sign other than an
arrogant liar. Something that is manifest before his face, he sees it and it is clear, he understands
it and recognizes the truth that is within it. He sees it is correct, he knows. His heart accepts but
his tongue lies. His tongue on the basis of arrogance, on the basis of hasad, on the basis of
rejection, his tongue lies. I don’t accept it. I don’t believe it. It is not clear to me. And so on.
Allaah mentions those who reject the signs of Allaah they are the kāthibūn - they are the liars. So
the affair of ‫ الكذب‬is from the despised characteristics that the Messenger warned against and that
we find in the book of Allaah is similarly despised.
The Prophet he likewise warned agains dhan - conjecture. And that is a form of lying.
ِ ‫بال َْح ِد‬ َ َ ّ ‫ َف ِإ ّ َن‬،‫الظ ّ َن‬
،‫يث‬ ُ ‫الظ ّ َن أك ْ َذ‬ َ ّ ‫ِإيَّاك ُْم َو‬
Be aware of dhan, be aware of conjecture because verily conjecture is the worst and the greatest
Hadith (narration) as it relates to lying and being false.
It is the greatest form of falsehood. The way I heard it; and the way I know it; apparently; and it
is obvious. This conjecture that is baseless it is the worst form of lying. Something that a person
just creates. And when a person establishes enough doubts and shubuhat based upon this
conjecture, it is something that is seen by the people as something true. And so that which is
based in I believe, and I see, and I think, and the way I hear it, and apparently, it becomes truth
and haqq with those who it is conveyed to. Because they too will now convey those statements of
apparently I believe and so on. They will convey what they see from the conviction of the person
who speaks. Because on his face he was certain and he appeared to have true conviction
concerning the affair, it was accepted. And on the basis that it was accepted, it was conveyed as a
truth. Where in actuality it is nothing but conjecture and usually kathib.

Similarly, as we mentioned earlier, the Prophet mentioned:

َ ‫َو ِإيَّاك ُْم َوالْك َ ِذ‬

،‫ب‬
And beware of lying
‫ور‬
ِ ‫ج‬ُ ُ‫بيَ ْه ِدي ِإل َى الْف‬
َ ‫َف ِإ ّ َن الْك َ ِذ‬
for indeed lying leads to sin and evil
When a person is acquainted with being a liar, when he is acquainted with being false with his
tongue, when he is not ardent about being truthful, about protecting and preserving his tongue
,then that has an affect on his heart. And this is a clear indication that sins have an affect upon an
individual. Certain sins lead to other sins.

As Imam ibn-al qayyim mentions, from the affects of sin is that they lead to other sins. And so a
person takes one particular sin lightly, “akhi its only such and such”. Slowly but surely that one
sin drags him and pulls him towards other sin. And towards him seeing and deeming other sins
light. Just as he considers, “akhi, its only such and such, some brothers they go too far. Some
brothers go beyond bounds akhi. it is only such and such”. Slowly but surely another sin that is
greater than it, even if its just fractionally, it is likewise “akhi it is only such and such”. And
slowly but surely he finds himself in a pit of sin, falling into major sin because he saw that initial
sin as something that is light.
َ ‫افأ َ ْن يَقَ َع‬
‫عل َيْ ِه‬ َ َ‫ِإ ّ َن ال ُْم ْؤ ِم َن يَ َرى ُذنُوبَ ُـه ك َأَن ّ َُه ِفي أ َ ْص ِل َجبَ ٍل ي‬
ُ ‫خ‬
The believers sees his sins as a mountain, ready to fall upon him. The Prophet said:
َ ‫عل َى أَن ْ ِف ِه ق‬
‫َالب ِِه َهك َ َذا ف ََط َار‬ ٍ َ‫َو ِإ ّ َن الْفَاجِ َر يَ َرى ُذنُوبَ ُـه كَذُب‬
َ ‫اب َوق ََع‬
That the munafiq is a one who considers his sin as a fly that lands upon his nose, and so he just
brushes it away with his hand. it is nothing.
So the affair of the truthful tongue is one that we ardent over. Purifying the heart and having a
truthful tongue. These two affairs we see this dawah tu-salafiyyah al-mub ārakah revolve around
them. Because as it relates to the dawah tu-salafiyyah, it is the dawah that concentrates upon
purifying the aqeedah. and the aqeedah, its place is in the heart. It has in it the purification of that
which is in the heart from false belief concerning Allaah and from believing in that which is
related to the pillars of iman with falsehood. It purifies those affairs, removes them, just as a
furnace purifies metal. It purifies the believer as it relates to his belief in the rububiyyah of
Allaah, the tawheed of Allaah, the names and attributes of Allaah - purifies him. Purifies his
heart as it relates to belief in the angels, belief in the books, belief in the prophets and the
messengers, the belief in the Day of Judgement. It purifies his heart as it relates to other sins that
defile the heart: rancour, malice, envy, jealousy - removes that, purifies it. And it purifies his
tongue. For he understands that this dawah can not be established except upon truthfulness.
When he calls to Allaah and he follows the prophets and the Messengers his call revolves around
following in their way and being truthful - speaking the haqq. When he speaks against an
individual, and he makes a statement concerning an individual, he doesn’t do it based upon
malice or jealousy or ranker. When our Ulama speak they do not do so based upon those things.
They do so based upon being truthful. And giving naseehah to the Ummah, even though they
may recognize some of the ummah may not like that such and such is mentioned. And that that
individual is disparaged. They may not like it because of their love for him. But their love for
truthfulness forces them to speak. Forcers them to clarify the truth. And slowly but surely the
people realize the haqq and realize this truth that these scholars were speaking of and calling to.
Just as the prophets and Messengers when they spoke against certain heads of their people, the
Prophet spoke against some people of the Quraish, many from among the Arab who were present
at that time didn’t like those statements because these were the notables, noble ones amongst
them. How are you going to speak against them? How are you going to disparage them? How are
you going to make statements about them? Did the Messenger say, well it is better that I remain
quiet because the people are not going to like me and are going to speak ill of me?”. No! The
Prophet spoke the truth. He uttered statements of truth even against those who he knew people
may have loved. But it was truth non the less that was uttered. Why, because you people must
know this should not be something obscure from you. It is not something that you should be
oblivious to. Rather you should know the haqq - know the truth, and know those who lie and
those who fabricate and those who falsify. You must know. So the Messenger mentioned that the
best of people (khayrun nas), the one who posses qalbul al-mahmoom, the pure, pious, righteous
heart wa lisānun sādiq - and that truthful tongue.
‫الحمد لله رب العالمين‬
***
:‫ وبعد‬.‫ وعلى آله وصحبه ومنـ وااله‬،‫ والصالة والسالم على رسول الله‬،‫ والحمد لله‬،‫بسم الله‬
The Messenger in this Hadith, had uttered that which is present in the book of Allaah:
ِ ‫ق ُْل ِإن ّ ََما َح ّ َر َم َربّ َِي ال ْ َف َو‬
‫اح َش‬
Say: Verily my Lord has made haram lewdness

‫َما َظ َه َر ِمن ْ َها َو َما بَ َط َن‬

what is apparent from it and what is hidden
‫َوال ْ ِإث َْم َوال ْبَ ْغ َي ِب َغيْ ِر ال َْح ِ ّق‬
sin and transgression without right
‫َوأ َ ْن تُ ْش ِرك ُوا بِالل َّ ِه َما ل َْم يُن َ ِ ّز ْلب ِِه ُسل َْطانًاـ‬
and that you make shirk with Allaah in that which you have no authority
‫ون‬
َ ‫الله َما ل َا تَ ْعل َُم‬ َ ‫َوأ َ ْن تَ ُقول ُوا‬
ِ ‫عل َى‬
and that you say about Allaah that which you do not know

Imam ibn al-Qayyim he mentions: That Allaah, in this verse, he started with the lightest of the
affairs and gradually mentions the ones which are greatest from them.
 ِ ‫ق ُْل ِإن ّ ََما َح ّ َر َم َربّ َِي ال ْ َف َو‬
‫اح َش‬
Indeed my Lord has made haraam fawahish - lewdness
‫َما َظ َه َر ِمن ْ َها َو َما بَ َط َن‬
what is apparent and what is hidden
‫َوال ْ ِإث َْم‬
And sin - which follows it in greatness.
‫َوال ْبَ ْغ َي ِب َغيْ ِر ال َْح ِ ّق‬
And transgression without right.
‫َوأ َ ْن تُ ْش ِرك ُوا بِالل َّ ِه َما ل َْم يُن َ ِ ّز ْلب ِِه ُسل َْطانًاـ‬
And that you make shirk with Allaah with something that you have no authority
And the worst of them:
‫ون‬
َ ‫الله َما ل َا تَ ْعل َُم‬ َ ‫َوأ َ ْن تَقُول ُوا‬
ِ ‫عل َى‬
and that you say about Allaah that which you do not know.

The worst of them that you say about Allah that which you do not know. And then he explains
that indeed one of the reasons speaking about Allaah with that which you do not know is greater
than shirk is because of the fact that it is the cause of shirk. It is what has led to shirk with
Allaah. It is what has caused the people to worship other than Allaah. That individual spoke
about Allah without knowledge. That individual spoke concerning the rights of Allaah without
knowledge. That individuals attributed to Allaah that which was not to be attributed to him. And
then gave to his creation that which was the right of Allaah and so spoke about the right of Allah
and put it and placed it in incorrect place, in its oppressive place - that is giving it to His creation.

That is the worst of its affairs. And it is the greatest form of kathib - lying. Thus Prophet warned
against dhan - against conjecture, for indeed it is the same conjecture and speaking about Allaah
with this conjecture that has led to this shirk. And so this dawah purifies all of these affairs. It
returns the people back to being staunch upon the book of Allaah. And that which is present
within it from meaning. And that one doesn’t understand from it other than which was
understood from the companions. That was it ardent concerning the sunnah, and only taking that
which is authentic, and only referring and attributing to the deen of Allah that which we have
some evidence for. Yet we see people lax as it relates to that. What is it that led the people of the
book to be in the state they are in now in relation to their religion. What?! Other than conjecture,
other than easy in allowing anything to enter into the religion and thus the religion became
something completely different to that which was left by the prophets and messengers.

The deen of the yahood. What is the main source reference now. What is their main book. The
Talmūd, the tanūkh and the other books that they have written. These books are that were written
in explanation - they claim - of their book the Taurat - they claim. But look at the sequence of
events: the Taurat they perverted with their hands and their tongues, and then the Talmūd, it is an
explanation of that perverted adulterated book and it too it has in it that which is not in that
perverted book, not in that adulterated changed book. And so even the explanation doesn’t tally
with the book that they claim it’s explaining. And then the explanation of those books likewise
they continue to get worst. And so they have a deen and a religion that is other than the religion
of Moosa. The Christians and their original book of revelation from Allāh the Injeel. What has
become of it. Where is it. Where is the book of Allaah. Can any of us discern between that which
is the statement of companions of Eesa. That which is a statement of their companions. That
which is a statement of a companion that lived 4-5 generations later. How then are they to
discern between what is truly the Injeel and that which has been attributed to the Injeel and to the
book of Allaah from the statements of the people. And so we find the book no doubt has now
become a mess. It is something that can not be referred to as the book of Allaah. How has that
occurred? Because of this laxed attitude that they had. “Akhi, calm down. Don’t be so staunch.
Don’t be so strict and so firm.” It is the firmness upon the sunnah that has protected the sunnah
upon until this era. It is being ardent over the Book of Allāh and its tafs īr and its explanation that
has preserved - for this ummah - the correct understanding of the book of Allaah. And has caused
the false explanations to be rejected to this very day, walhamdulillāh. And so this attitude is one
that which we are not going to reject or leave alone. And the Messenger ‫ ﷺ‬he mentioned thereon
after that those who follow them in good are those who hate the dunya - despise the dunya, love
the hereafter, and then those who khuluqun hasan - those who have good character.
‫وصلى اللهم وسلم وباركـ على نبينا محمد وعلى اله وصحبه أجمعي‬