Farouk

@SepzenoOfficial Deadpool

what movie trilogy is this?

“Where are your ancestors? You will find everyone in the soil!” A reminder from Imam Ahmad al-Rifai recited by Shaykh Ibrahim El-Shafie that life is fleeting — make every moment count.

@dom_lucre Innocent civilians are dying in Gaza, and you’re focused on stray dogs being put down? Get some perspective.

🔥🚨BREAKING: UFC personality Nina Drama just broke down in tears as she pleaded with the dogs in Georgia that are being taken and burned alive. Nina announced she is using her influence to raise awareness to this horrific story developing.

May Allah curse anyone who insults Lady Aisha رضي الله عنها or falsely accuses her of Zina. May Allah protect her honour and elevate her rank in Jannah. ❤️

Imam Ali’s jealousy of the siwak used by Lady Fatima ❤️ — 𝐒𝐡𝐚𝐲𝐤𝐡 𝐁𝐚𝐤𝐫 𝐀𝐛𝐮 𝐒𝐡𝐮𝐥𝐚𝐲𝐡 I remember the Shaykh Bakr taught me this poem during our trip to Masjid Qubaa. May Allah raise the ranks of Imam Ali and Lady Fatima.

@fascinatedby000 @DillyHussain88 Yeah and not because of Christian/Jewish child sex abusing rapists associated to Jeffrey Epstein. 👍🏻

@farouk_naj @DillyHussain88 Australian in the Philippines. The world has awakened. Muslims will be deported all around the world. The world has becoming dangerous/ unsafe because of arrogant, entitled, self-righteous Muslims. @farouk_naj

Worshippers at a mosque in Sydney booed and heckled Australian PM Anthony Albanese and Minister Tony Burke over their support for Israel’s wars in Gaza, Lebanon and Iran. They were eventually forced to leave.

@fascinatedby000 @DillyHussain88 Enjoy being in the Phillipines 😂😂

@farouk_naj @DillyHussain88 ALL MUSLI.MS SHOULD BE DEPORTED!! TRULY UNEDUCATED AND VIOLENT PEOPLE!!!!! AFTER THEY ARE GIVEN A CHANCE TO LIVE IN A FOREIGN COUNTRY, THIS IS HOW YOU PAY BACK??? ALL MUSLI.MS SHOULD BE DEPORTED!!

Eid Mubarak 🌙 May Allah accept our righteous deeds, forgive us, make us among those freed from the Hellfire this Ramadan, and bless us with a joyful Eid al-Fitr filled with goodness, prosperity and barakah. Ameen.

@SimonWe73735389 @DillyHussain88 Telling people to “go home” while they’re already in their home says more about you than anyone else.

@farouk_naj @DillyHussain88 You should all go home. Shouldnt be any mosques in Australia.

The fact that certain individuals invited them doesn’t mean they represent the views of the wider community. An invitation from a few people isn’t the same as community approval — and the reaction of the brothers made that very clear. If anything, their presence being challenged shows that the community doesn’t accept being used as a political prop.

@farouk_naj @DillyHussain88 When politicians are invited to a mosque, then the “keep the politics out of the mosque” libertarian nonsense doesn’t apply. The brothers reacted to the politicians because they were present and invited. Fair game.

If the position is that Muawiyah is not reliable in religion, then you would expect some clear indication from al-Hasan warning the الأمة about that—especially given the scale of his agreement. But we don’t see: • Any statement from al-Hasan discrediting Muawiyah’s narrations • Any instruction to المسلمين to avoid taking knowledge from him • Any differentiation made publicly between “political compliance” and “religious unreliability” So the question remains: If Muawiyah was truly unreliable in conveying الدين, how is it that al-Hasan: • Entered into an agreement that effectively handed him authority over the المسلمين • Did so without clarifying any religious caution regarding him At minimum, this suggests that the matter isn’t as simple as claiming “purely political necessity” without broader implications.

@farouk_naj @Ali_A2245 @salchigo Imam Hasan’s agreement was made under pressure, with no viable alternative and to prevent further bloodshed — not to legitimise Muawiya. A political settlement under necessity doesn’t establish someone’s justice or reliability in religion. So there’s no contradiction

mu’awiyah out of all people

Ya Allah, all praise is for You for blessing us with this sacred month. Thank You for granting us the opportunity to reflect, reassess, and strive to better ourselves. This Ramadan has passed so quickly—so we ask You, O Allah, to grant us life and allow us to reach the next Ramadan.

@hashimiyy_ Done ❤️

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That distinction still doesn’t fully resolve the issue—it just separates categories without explaining their interaction. You’re saying it was political necessity, not epistemic endorsement. But the question is: can a figure who is unreliable in religion be politically legitimised by someone like Imam al-Hasan? Because even if the motive was to prevent bloodshed, the outcome wasn’t neutral—it stabilised and reinforced the authority of Muawiyah over the المسلمين. That carries real weight. If Muawiyah is considered lacking adalah to the extent that his religious transmission is rejected, then you’re effectively saying: • He’s unreliable in conveying the religion • Yet acceptable to lead the ummah politically, with the formal agreement of Imam al-Hasan That’s where the tension lies. Because in early Islam, political authority wasn’t just administrative—it had religious implications: leading the الأمة, enforcing law, influencing what is taught and preserved. These roles aren’t cleanly separable.

@farouk_naj @Ali_A2245 @salchigo We distinguish between political necessity and epistemic authority. Imams decision was about preserving lives and unity under constrained circumstances, not validating Muawiya as trustworthy. There’s no inconsistency: avoiding further bloodshed ≠ granting religious credibility

That distinction doesn’t really resolve the issue—it just shifts it. You’re saying the Sulh was purely political and doesn’t imply endorsement of Muawiyah’s adalah. Fine. But the problem still stands: if Muawiyah is not considered morally reliable in matters of religion, how do you explain Imam al-Hasan entering into an agreement that effectively legitimised his authority over the المسلمين? Because bay’ah—or even a binding political agreement—isn’t a trivial matter. It carries weight, especially when it comes from someone like Imam al-Hasan. If Muawiyah were truly unreliable in a religious sense, that raises a serious question: why would the grandson of the Prophet ﷺ formalise an agreement that consolidates his leadership over the الأمة? At the very least, this creates tension in your framework. You’re separating “political legitimacy” from “religious reliability,” but in early Islam, those two weren’t completely detached—especially at that level of leadership and influence. So the question still remains: how do you consistently maintain that Muawiyah is unreliable to transmit the religion, while accepting that someone like Imam al-Hasan entered into a binding agreement that strengthened his position over the المسلمين?

@farouk_naj @Ali_A2245 @salchigo The premise assumes that Imam Hasan’s action equals endorsement — but in our methodology, it doesn’t. A conditional peace agreement (ṣulḥ) made to prevent bloodshed is not the same as affirming someone’s moral reliability (ʿadālah) as a source of religious knowledge.

You didn’t actually address the question. Respectfully, the issue here is staying consistent in methodology. You’ve approached this in a way that avoids the core point rather than engaging with it directly. My question was clear: how do you reconcile the claim that religious knowledge cannot be taken from Muawiyah, while also accepting that Imam al-Hasan gave him bay’ah? I’m not asking for your view on Sunni texts, nor am I asking for additional reports. I’m asking you to address this specific inconsistency within your framework.

@farouk_naj @Ali_A2245 @salchigo There is no authentic Sunni report stating that Imam Hasan endorsed Muawiya’s character. Instead, Sunni historians describe the event as a peace settlement (ṣulḥ), not a simple bayʿah. There were conditions set and Muawiya broke all of them

Public Service Announcement The mistakes or harmful actions of certain individuals within a Muslim association do not automatically mean that the teachers or the organisation itself endorses or promotes such behaviour. We wouldn’t attribute the sins of Muslims today to the blessed Prophet ﷺ, the Sahabah, or the Ahl al-Bayt — so why apply a different standard here? Yes, wrongdoing exists in every space. That’s a reality. But it’s intellectually and morally flawed to generalise or judge entire groups — or innocent individuals — based on actions they neither committed nor approved. The Quran is clear: لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ “Each soul is accountable for what it has earned, and against it is what it has committed.”

How do you explain Imam al-Hasan giving bay’ah to someone you don’t even consider “trustworthy”? Keep in mind, I do hold the position that Muawiyah ibn Abi Sufyan was wrong to oppose Imam Ali. But your stance creates clear inconsistencies. According to your view, we shouldn’t accept hadith from Muawiyah—yet Imam al-Hasan still gave him bay’ah. That would mean Imam al-Hasan effectively legitimised and granted authority to someone you believe is unreliable in conveying the words of the Prophet ﷺ. So are you really saying that Imam al-Hasan endorsed and empowered someone whose narrations about the Prophet ﷺ are to be rejected? If that were truly the case—that Muawiyah’s narrations couldn’t be accepted—then it would be inconceivable for Imam al-Hasan to give him bay’ah in the first place.

@Ali_A2245 @farouk_naj @salchigo Which noble sahabas? And how do you explain the Hadith about Ammar bin Yasir (ra) being killed rebels, and that his killers will call people towards hellfire? Don’t lecture me on Muawiya.