It has been for the past one hundred years that Orthodox Muslims have been under continuous theological bombardment without a civilisation (thus the bombardment was not only military in nature. Years before any such military conquest was possible, there had to first be a weakness in the preaching and understanding of the Orthodox faith).
One of the harmful aspects in our failure to address a society that is at war with itself and in the clutches of darkness has been a heightened reactionary element. Those who do care for Islam obviously want to defend it and the truth that is therein, but in lacking the tools, evidences and/or ability to defend it have resorted to violent means to defend Islam.
In defence of the faith in the face of intellectual opposition from external enemies, those that have used violence as a means of apologetics have actually given Christian missionaries and academics ample fuel for their arguments and suppositions that Islam can only be defended by the sword when its’ foundations and sources are called into question.
These critics of Islam have also went further to say that there is no defence of Islam that is cogent as Islam stands on nothing but military conquests and past achievements that have been negligible at best.
When some Muslims in the United Kingdom, United States and France, estranged from the principles of salvation and a direct relationship with Allah, have weighed the evidence from these polemics along with the Islam that is on display in the spiritually dilapidated Islamic centres and masjids throughout these countries, there can be little wonder why a contingent of them would opt out of Islam either as a way of action or as a way of faith altogether.
The first category, who have left Islam in terms of action, can be spotted throughout the United States and the United Kingdom. They are the spiritual orphans long neglected. They attempt to learn Islam at their own pace, but not without great frustration and feelings of alienation from a wider community that is sometimes racially or culturally different to them. The second category have found other options to gain meaning in life.
This group of people are actually of two types. As a growing number of individuals from Muslim families delve into scientific fields, those who are indeterminate in their faith have sought science and the data obtained from inquiry as a way of answering fundamental questions about life and the nature of it.
They have been content to believe that life in many instances does not have a meaning that is connected to the worship of Allah, being in a relationship with Him or having salvation. But rather, the mechanics of life as viewed under the microscope or in the laboratories of their choice are a series of functions and attitudes.
Those functions end in death, which equally does not bear any full meaning for the confused member of a family that may have been culturally Muslim. Thus their attitudes are shaped by ‘empirical findings,’ whether this has to do with decisions they make in relationships, day-to-day activities or other matters.
Still others choose to search and upon finding nothing but a husk of Islam and dry rituals, turn to something that they find to be more substantial, which gives them a sense of belonging and truth.
It is for this reason that some Muslims, never tasting the word of truth or the joy that emanates from it, have chosen to try to find meaning in Christianity and other counterfeit forms of Islam. This has been the case with some 200,000 Muslims throughout the United Kingdom  as well as countless others in the Muslim world.
The writer was once met by three Jehovah’s Witnesses women in his home as they attempted to subject him to a Bible study. One of the women stood out, her Asian looks and shalwar kameez outfit with scarf being unmistakable. At first glance, this girl appeared as if she would be from Karachi, Islamabad or maybe some Muslim hamlet on the East Coast of the United States or in Yorkshire, England.
But her accent advertised her being raised in England. When asked why she had left Islam and become an ardent Jehovah’s Witness, her response was that she had never been taught anything or mentored by anyone in the community.
When someone came to her and showed her what she believed to be love, compassion and a sense of belonging, she took it. This was in addition to her actually having her questions answered, something that was seldom done from her days at ‘the mosque with the local moulvi.’
She also was able to learn about the tenets of her religion in a systematic and comfortable way. Some Muslims in that situation, as a knee jerk reaction, when in the absence of the tools of Orthodoxy, would have replied angrily with shouts of, ‘You kāfir! Filthy whore! You should be killed. Get out of my house now!’
But the writer sought further clarification and began to take notes on her situation. Once the note taking was complete, the writer attempted to deliver the Orthodox faith. He would have like to have said that the woman changed her mind and returned to faith, but in many instances the dye is cast and those lost choose to stay as they are, lost.
But the case, rather than being surprising, was more sobering. She, as to her own admission, was one of a growing number of those coming from families that were culturally Muslim but spiritually dead. Unsaved and out of ideas, they reached out for anything and took hold of whatever seemed to be a life saving faith.
But let us understand clearly when the companion Jābir ibn `Abdullah, may Allah be pleased with him, came weeping one day. Other Muslims were shocked and asked him regarding his affair. He informed them thusly, “The Messenger of Allah, peace and blessings be upon him, said, ‘People will come into Islam in great crowds and leave it in great crowds.’ ” 
Although this prophecy is referring mainly to the great apostasy that occurred after the death of the Prophet, peace and blessings be upon him, we can still understand the import of the statement, that being that the loss of believers to the Devil’s camp is something that should sadden us. In addition to this, we must also do as the earlier generations and take responsible action.
The explosion of the cults on our doorstep has also brought a new challenge to those attempting to follow the Orthodox faith. Aware of the US, UK and other countries and the fact that a sizable number of Muslims have not been exposed to the cults that were present in the Muslims lands, these organisations have sought to take advantage of this situation and bring in a new age of counterfeit revival, preaching a deeds based salvation and a universalist theology that has found attraction among Muslims who find themselves in a society that espouses universal values.
It can be evidenced that if one takes one cult, the Salafīyyah, as evidence of the rising phenomenon, the end result is alarming. This tiny organisation, only in the millions in contrast to the 1.5 billion Orthodox believers, prints more periodicals and journals in one month than all of the Orthodox organisations in a year. One may very well cite their petrol wealth and control of Saudi Arabia’s economy as a reason for this flourishing wealth.
But this over simplistic explanation is not all. If indeed this was to be the only reason for their success, what of the Shī`a? They are some 165 million, who have an oil giant as an ally in Iran. They are not growing at the same meteoric rate, although they have resources of the same calibre.
The fact is that the Salafī movement, as well as other cults to a lesser extent, take their mission seriously and act on it. This is something that Orthodox institutions have failed to do as of yet in the United States, United Kingdom and other countries with Muslim communities in the minority. But cults are able to now, more than ever, take advantage of the ignorance of some Orthodox Muslims with regard to faith.
Our lack of knowledge of our faith and the ‘why’ and ‘evidence’ or our understanding has made some of us a stationary target for the Devil and his agents of darkness. One example came recently when a believer explained to me that he had read all of Muhammad ibn `Abdul Wahhāb’s books and didn’t find anything objectionable to creed within them.
I had asked him if he had read the books in his native language, to which he replied in the affirmative. I then asked if he had read them all the way through, to which he again replied in the affirmative. I finally asked him if he had cross referenced all of the verses as well as checking the Orthodox understanding of these texts, to which he replied in the negative.
This is a standard problem, one which anyone attempting to preach the Orthodox faith will find. The question of terminology is always at fault. Cults will adapt the same terminology as the Orthodox but pour vastly differing meanings into the same words.
This then requires a definition of terms. Similar incidents have occurred when some unknowing Orthodox Muslims have delved into materials by the Ahmadīyyah, Shī`a or Submitter cults. They as well would claim that everything ‘seemed to be just fine.’
But the problems were there, although they had no idea how to look for them. When someone should read works by the cults and still find them palatable (or Orthodox for that matter), there are three possibilities,
a. The person presenting the cult literature has no grounding in his subject.
b. The person reading the cult literature or dialoguing with a cult has no grounding in the subject.
c. Neither the cultist nor the unwitting Orthodox believer has any grounding in the subject at hand.
The confusion over terminology usually falls into one of these three issues. Thus the use of words such as Allah, Qur’ān, Salvation, Tawhīd and the like have classical meanings in one sense and another sense that cults may pour into them. This must be understood by anyone seeking to do cult outreach or anyone even desiring to know what they believe and why they believe it.
Someone not knowing the reason why they believe something in revelation is open to the mind bending mental traps of those who would seek to recruit them to an organisation claiming to represent pure faith.
Universalist approach by supposedly Orthodox institutions
It cannot be ignored that the great bulk of institutions in the countries where Muslims reside as a minority, have also involved themselves in the ways of the world, courting earthly rulers and involving themselves in the impurity of religious relativism.
One can witness masjids, ‘Islamic’ centres, ‘Muslim’ prayers halls being used as recruiting grounds for political parties, staging grounds for inter-faith dialogue (which poisons the minds of our children) as well as banks for the collection of money for the organisation leader and his family.  In the shadow of all of this, the following things have taken root,
a. Earthly governments have become involved in Islamic institutions and used them as mouthpieces to justify political activities either throughout the world or on a local level.
b. The message of salvation has not been preached to the wider community.  It is for this reason that many of these institutions find rocks thrown through their windows and such hostility from wider indigenous communities, whose only exposure to Islam has been the length of the robes or the largeness of the hats of those dashing into these buildings.
There have been no open house contacts, wider programmes to bring about inclusion and preach the faith or even to explain their long term methodology.
c. The buildings supposedly representing Islam have been left as nothing but fossils, representing little but cultural vestiges of a failed age long gone. They have been built without a community to fill them or families to frequent them.  This is actually backwards to the way of the Prophet Muhammad, peace and blessings be upon him, who didn’t build his first masjid with his bare hands until some 13 years later.
Prior to then, he had been engaged in teaching the adults and perfecting them (at Dar ul-Arqam, a mostly adult centred institution in Makkah).  For if adults are educated, the children will be educated, then the existence of a community becomes reality.
What has occurred instead in countries where Muslims are the minority is the opposite. Masjids, centres and even ramshackle schools have been built, without adult education being given priority. A body has been constructed with no skeleton, the collapse then being imminent and sudden. Only Allah knows when exactly this collapse will come, but it is indeed imminent.
d. The result of the above three has rendered Islam a persona non-grata amongst the society. It can then confidently be put forward that Orthodox Islam has yet to have been proclaimed in the English speaking countries, much less expressed.
This glaring reality has not been faced, as more and more, daily masjid attendance dwindles and Friday becomes the ‘Muslim Sabbath,’ hawkers telling congregants to plunk their change in the collection box that is collected before the Imām delivers the final lecture preceding the prayer. These actions and ceremonies now disturbingly resemble in some way the Eucharist of the Christian church in some aspects. 
e. And the fifth result has been these organisations speaking with the tongue of apostasy.  Although composed of some Orthodox attendees and maybe funded with the money of Orthodox Muslims, these same institutions have flouted the noble intentions that many of them have been built for and have become lobby groups.
These tentacled, multi-faceted corporations have become the ‘ears, eyes and heart’ of the Ummah, the ‘authentic representatives for the Muslims’ as well as taking on other blameworthy titles. Yet these same organisations operate in the same way as the despots that many immigrant Muslims have sought escape from in these countries where they now reside as a minority.
The ‘representatives’ of the Muslims have set themselves up without consulting the rest of the Muslim community, taken decisions, made programmes, enacted constitutions and preached and taught in areas where they were completely unqualified while at the same time espousing that they represent Islam.
In rapid response, the Devil has held them up and used them through smoke and mirror tactics in the media, again obscuring Orthodox Islam, reducing it yet again to something of a ‘personal faith’ or a ‘nice religion’ without the dynamism and active participation that it is known for in revelation.
For a surety they are guilty of the same heavy handed tactics as the despots they denounce for human rights violations.
They as well label authentic and reasoned opposition to their oligarchy of power extremism and their proponents extremists while moulding themselves as ‘moderate, pragmatic and enlightened.’
The need for action could have never been greater. In giving all of this news that seems negative, we are faced with the prospect of now searching for solutions.
The need for Orthodox values
The solutions that exist are fortunately not complex, but will require great sacrifice due to the neglect of over one hundred years that has been allowed to take root at the time of and since the collapse of Islam as a civilisation.
It cannot be stressed enough the need to know what we believe, but also why we believe it. No longer is it sufficient to give a facile dismissal to other religions, such as Christianity, by merely a curt, ‘Well, they’re kuffar,’ without knowing why and how.
The subjects that have been neglected when preaching the faith during these tumultuous times have been Salvation and its’ meaning, spiritual enrichment or personal devotion (Ihsān) and prophecy and its’ place in revelation (this comes from the lack of knowledge of cross referencing).
This ignorance has led to our own downfall in countless lectures, presentations and even debates when Christian missionaries were actually more knowledgeable about certain tenets of Islam than the ‘Islamic expert’ chosen out of medley of other ‘spokesmen’ for the Muslims.
The emphasis must be taken off of children’s schools with a broader outline being laid out for young parents in particular and adults as a whole. If an adult has no time to learn about the revelation and the basic tenets of faith, why should there be any time to teach their children?
Some have thought that, ‘Well, my children will teach me whatever they know,’ but the majority of the time, this simply does not happen. To be successful in life, children need to be imparted knowledge and then see practical application of it.
If the house is dead, but at their ‘Islamic school,’ the faith is alive, you have zombies, plain and simple. And it is when they reach their adolescent years that they become confused about being told and pulverised at school with gun boat Islam and then living as if they are unsaved while at home. Adult education must be the priority for us, while lifting the gas pedal from the rush for building the medley of poorly run children’s schools for Muslims. 
When learning the faith, one will understand what their obligation is and the children will likewise be able to see that example in the home and follow likewise, even if the lessons are small but frequent. It is best to have small snacks than overpowering meals that leave you sickened. The same holds true for teaching and preaching the faith.
Before any Muslim chooses a career or interest in higher education, he or she should already know the basics of his/her faith in terms of creed, everyday practical matters and growth in the area of personal devotion. If this is lacking, there needn’t be anything else, for such a person is already dead, but is unaware of it.
There has to be a realisation by sincere Islamic organisations upholding the flag of Orthodoxy that more books have to be printed regarding the faith of the believer. Islam is indeed more than wudu, salah, jinn and demons. Islam is far more vast and materials must be varied, not cut and pasted. Original and thoughtful delivering of the message must return.
There are also many confrontational publishing houses of the Muslims that will not print materials that need to be extant, fearing either reprisals or the loss of their coveted position. Orthodox Muslims and whatever organisations to stand in this generation must sidestep them and build up their own resources, even if with great financial difficulty.
Therefore, when Orthodox Muslims control their own printing, they can relay what needs to be said, without sugar-coating or diluting truth (this is one of the objectives of HTS Publications in trying to bring you these types of works translated and we ask that you pray for our success).
In printing independent translated works, you put in the hands of the common believer the knowledge that is imperative for them from the first three generations. Sincere organisations must avoid begging for money, common Muslims have been robbed enough by organisations ravaging their pockets.
If you or any other organisation is sincere, get working and Allah will send people to support you and you will be sustained in your affair. There is no need to pan handle the Muslim community as can be witnessed in so many masjids.
At times, one can scarcely tell the difference between the drunk on the corner holding out his hand and the masjid staff, jutting out their hands as well in the same vein, complete with quoting of verses to endorse guilt trips. If any organisation does work that is sincere and the common believers can see you are doing so, they will help you. The writer has witnessed this time and time again.
The cults cannot be ignored and seminars and presentations must be held on that topic to alert people of the eternal danger of following them. These should be professional, without ranting or ad hominem attacks, but discussing the organisation in question and its’ departure from Orthodoxy. These points should especially be stressed for young adults, who may be considering marriage with a member with a cult. A return to the values of discernment is imperative.
The writer and other concerned believers have been observing the ‘masjid phenomenon’ in English speaking countries for some time and have realised the situation, after having being told so many times about the reality of it. In the absence of community, the masjids are breeding grounds for the old guard, making renewal far more difficult when having to address myriads of committees, trustees and deputies.
The feasible options to bring about general grass roots revival is to side step these organisations and teach from a non-masjid (community centre) or hall or home environment. Classes done in houses with believers encircling one another in love cannot be banned, mediated or even given unapproving glances by masjid staff, who is concerned with overhead.
Returning to the way of the first three generations in a Dar al-Arqam stage may be useful as we learn to organise and become more flexible. When you do exceed a certain number and you are ready to build a community, you always have the ability to build a masjid. But until then, you begin with a Dar ul-Arqam and move from there.
Never mind slogans and fancy names for what you are doing, in fact it doesn’t always require a name if you know your objective and that Orthodoxy is the way of practice. Your job will be clear and the objectives reachable if divided into short and long term goals. Every time a set of short term goals are reached, this will complete one long term goal.
Be not estranged from your mission by the criticism and taunts of some common believers who may not understand the full picture of what you are doing. They are the ones you are trying to reach, but they are confused. You must understand this and be loving with them in spite of their discouraging statements.
Women must be involved, which will mean that any gathering of believers must contain a contingent of women that can raise their hands and voice their concerns clearly. A greater emphasis must be put on their education more than the men with regard to adult teaching.  They have been the worst affected by the collapse of Islam as a civilisation.
And it tends to be our sisters who are wooed into the cults more quickly, due to the social construct of the organisations and our pitiable state. More of them are more committed in their faith than men by far in most English speaking countries.  Our sisters must know that some men are not prepared for them to lead organisations or preaching work and some men stand in their way.
Again, I advise them sincerely to sidestep these organisations and to form their own without any worry and continue the mission. Now is not the time to worry about criticism from men whose minds are not grounded in the first three generations but in feudal Europe.
Sisters have to be selective who they marry and far more probing in their questions regarding the creed, madhhab and understanding of the spiritual devotion of a spouse. If it seems too good to be true, it probably indeed is that way.
Muslims as a whole must avoid sitting on platforms with cults or false religions, as we have been commanded to preach the faith and not dilute it.  This must be done singly or in pairs as we have already been commanded. Our job is to present and preach the faith, not compromise it. The Lord told us about this matter,
So do not obey the rejecters. They would you to compromise so that they might compromise as well. 
Preach the faith and be frank, no matter the consequence. This is what is required of you while compromise is your murderer. A world in the grip of the Devil wants you to compromise, to become settled into a routine of worthless sloganeering.
You have to realise this deception from your enemy and stand above it. Indeed, Islam is a personal faith, but it has public consequences on the Day of the Resurrection if you reject it and consequently salvation.
These indeed are not all of the solutions, but are the main headings. All other solutions could loosely be filed under these and discussed at length. But what must happen now is that we must,
a. Learn and know our faith, not in a cursory way.
b. Preach the faith, boldly and without shame, working hard to present salvation to a world that is lost. Never mind the ‘da`awa stall.’ Rent out a city block or area in your downtown or city centre every summer or season, get some audio equipment with microphone jacks and give out free food while presenting the faith with question and answer.
c. Oppose cults and resist them, as it is resisting the Devil. Use the revelation and admonish them with it, seeking to help them from darkness to light. This will sometimes involve you publicly warning against their organisations, events, books and even scholars. Youth seminars should be a constant preserve and a library of books to deal with these matters is essential.
d. Get involved with the grassroots. Wherever you are teaching and what you are teaching should be open to the unsaved and unreached, so that they might come and ask questions and have them answered.
You need to understand people need salvation and know how to explain it without sounding like a public service announcement or some ghastly Islamic debate tape. Engage people honestly and with sincerity. Don’t talk to them unless you can do so with sincerity and listen to their queries.
e. Getting involved with the grassroots means you must have something to offer to the vulnerable. Choose a colleague at work or a school chum and begin to present the truth to them, walking with them slowly on the road to salvation. Don’t waste their time with pamphlets and debates, give them the Qur’an outright and let them ask their questions.
f. Hold events in your local area that invite the unsaved, in which you offer food and light refreshments. Have sincere people preach the faith, don’t waste your time with celebrity teachers.
g. Stay away from celebrity and people seeking fame, rather than revelation. Surround yourself with preachers, who may not be the most wealthy or agreeable, but they will tell you the truth. The last thing you need is yes-men.
It is our hope that we will awaken to the reality of what is in front of us, to actually stand and do something about it, not just say something about it. If we continue to ignore the reality of that which is presented, we have no one but ourselves to blame for the wildfire of apostasy continuing to spread. Always stand up and speak boldly, although this may cause offense. Refuse to settle and compromise and always be ready to move up and grow. And with Allah is every success.
Al-Hajj Abū Ja`far al-Hanbalī
 Reactionary tactics in the short term seem useful to the perpetrator, but in the greater scope of history, they are neither remembered nor is the negligible effect of their action even felt by later generations.
 Thus, defending Islam when it has been attacked in books or questioned by missionaries by gun boat diplomacy is lacking evidence in the first three generations. As far as when someone is actually under clear physical attack (in terms of genocide or cultic attacks on Orthodox believers), obviously self defense for the sake of the faith is imperative to any thinking mind.
 Please see the following articles regarding growing apostasy in the United Kingdom in particular and in other countries in general among Muslims: The Times (05 February 2005); Ibn Warraq’s Leaving Islam: Apostates Speak Out; The Washington Times (13 Oct, 2002) in an article by Julia Duin. There is a staggering amount of research that exists regarding the growing apostasy amongst our ranks in the aforementioned countries.
There are even confirmable reports from written documentation and eye witness accounts of some Muslims in Indonesia converting to Hinduism due to lack of resources and systematic teaching of the faith. This matter can no longer be ignored as propaganda but must be faced head on.
 And indeed this type of reaction is lamentable as the actual legal rulings for the execution of apostates are very stringent and are carried out by an investigative court, which is composed of Qadis. The end result is actually carried out by the head of Muslim governance or someone deputised for the task, as Shaikh ul-Islam Mansūr al-Bahūti, may Allah have mercy upon him, aptly described in ar-Rawd ul-Murbi`, pp. 503-510 and 518-521.
 Musnad of Imām Ahmad ibn Hanbal, hadith #14334 and classed by him as authentic.
 By the whys and hows of revelation, we mean the verses and the texts from the Prophet Muhammad, peace and blessings be upon him, in any given subject. We should know the actual address of verses and sunnah texts regarding the Uniqueness of Allah, the nature of salvation, prophecy and so on. There is no reason to leave ourselves a target for those blinded by the plans of the evil one.
 And where were these figures told that this was part of preaching the faith? How many hospitals have been built by Muslim hands as a result of this?
 This is the actualisation of the belief in that Christianity, Judaism and Islam all emanate from the same source, thus they are Abrahamic religions. This gives the fall sense that this Prophet, peace be upon him, is somehow a patriarch of all three religions.
But this contradicts what the Lord over all has proclaimed in Surahs Al-Baqarah (2), āyāt 130-131, 135, 140, Āli Imrān, āyāt 65-67, 95. By concealing revelation, one ultimately shrinks at the idea of preaching salvation and will also conflict with the obvious reality of Allah promising eternal judgement on those who should engage in false religions, be whoever they may.
 It is as if some of these figures have forgotten the words of the Messenger of Allah, peace and blessings be upon him,
“Someone does not increase with closeness to the ruler except that they go further from Allah.”
Collected by Imāms Ahmad ibn Hanbal (Musnad, V. 2, pp. 371 and 440) and Abū Dāwūd (hadīth #2860), may Allah have mercy upon them and classed by them as authentic.
But indeed we have been warned again by the Messenger of Allah, peace and blessings be upon him, in a hadith narrated by Shaddād ibn Aws, may Allah be pleased with him, where he proclaimed,
“I do not fear anything more for my Ummah than astray scholars. So when the sword is brought down against my Ummah, it will not be lifted until the Day of Resurrection.”
Collected by Imām Ahmad ibn Hanbal, may Allah have mercy upon him, in his Musnad, hadīth #’s 16493, 21360, 31359, 20334 and classed by him as authentic.
 Which is direct disobedience to the order that Allah gave to preach in Sūrah Saba’ (34), āyah 46, Sūrat ud-Duha (93), āyah 11 and Sūrah Qāf (50), āyah 45, among others.
 And in many instances, the actual foundations are rotten, as these places of worship, which are to be dedicated to the Lord over all, have been built using money obtained from usury and in some cases by the earnings taken from Muslims who own liquor stores, taverns (pubs), strip clubs and the like. The calamity that this represents when a masjid, which is built for the sake of Allah, is fed with dirty money cannot be overemphasised.
 Please see Sīrah Ibn Hishām, vol. 1, pp. 152-200, which gives a description of when all five prayers became compulsory, where the Muslims went and something about how they learned. It is shameful that leaders have chosen to ignore the sunnah, more content with advancing their own political and cultural aims
 And indeed these schools have been built and shaped in the image that Satan laid down for public schools, institutions so lamentably criminal that we are witnessing a mass exodus of even the unsaved, such as Catholics and Evangelicals from the Christians, as they realise the harmful nature of these training centres for tomorrow’s serial killers.
 By this we mean that the services are devoid of life, power or participation by the congregants, as they have been stripped of the original spiritual content. It also resembles the Christian church in that one will find many Muslims purposely coming late, trying to miss the lecture or speech in order to just arrive in time for the prayer.
This is almost identical to Christians who will come at the last possible moment, so as to take the Eucharist or the bread of the host and promptly leave. The Friday prayer has become a dead ritual, just as the mechanical wave of cultural Christians who converge upon a church every Sunday.
This is different to the malady that has befallen the Muslims, as our leaders precipitated it while Christian laymen chose the path of secularism. The statement in no way is meant to call every one of those imams, their congregations or their preachers kuffar, but rather to highlight the apostate results that mythologising faith and inter-faith brings about in terms of real spiritual harm.
 The writer intends by this expression that the organisations in question, although composed of people who are certainly Orthodox within its’ ranks, will actually, as an organisation, call for or direct the people towards things that if obeyed would constitute outright apostasy or an act of apostasy, in cases such as inter-faith, complying with dress-codes that violate hijāb,
sending the children into kāfir scholars (which violates consensus), allowing Muslim children to be exposed to Christian services in school which include the Eucharist or the worship of idols and confession (or patriotic services in the United States that would involve flag saluting and pledging everlasting allegiance),
registry office (or city hall in the US) marriages to the exclusion of an actual nikāh, which has been demanded in revelation, de-activating certain laws of transactions to make it possible to take usurious loans and grants for mortgages (which if examined is actually a halachic precept from Jewish law known as heter iska’, which results in the warning in Sūrat ut-Tawbah (9), āyah 31 or Sūrat ul-An`ām (6), āyāt 120-121 if willingly obeyed when one knows the truth), as well as other horrible abominations.
 This will obviously involve either home schooling the children or setting up small groups to teach children in a home. This is actually easier than the head-teachers of the supposedly Islamic schools would have you believe. It is easy to locate the materials needed for study from kindergarten all the way past secondary school.
One need merely look and find them. In addition to this, parents can choose how the curriculum will be shaped and what to teach, as they are the decision makers, not the PTA or teachers who may teach our children things that are blasphemous.
 The mother of the believers, `A’ishah, may Allah be pleased with her, narrated that the Messenger of Allah, peace and blessings be upon him, proclaimed, ‘Women are the twin halves of men.’ Collected by Imām Ahmad ibn Hanbal, may Allah have mercy upon him, in his Musnad and classed as authentic. It is unfortunate that presently a body of us treat them more like bad company than twin halves.
 If one looks at the history of our sisters, they can see that they have always been important. And this is no more obvious than in the Hanbalī madhhab, which has more female mujtahids in its’ history than any other school.
In many of the biographical notices of Hanbalī scholars, as much as one volume is dedicated to female scholars, in addition to their accomplishments, more than 10 of them becoming mujtahids in every single age with the exception of this one.
Keeping this in mind, the masjids of this school have always included women on their masjlis in addition to consistently campaigning and proclaiming the sunnah of women praying behind the men and learning with the men in the same room, which accords with the way of the first three generations as recorded in the hadīth collections of Hanbalī Imāms Muhammad al-Bukhārī and Muslim ibn al-Hajjāj.
 This will also involve boycotting or seeking obvious explanations from the scholars or preachers who do sit on platforms with cultists. Those that do persist should not receive the blessing of the money of the Orthodox Muslims, as they will not listen to words.
If they will not listen to advice from the mouths, then maybe they will listen to the pocketbooks and debit cards of the Muslims. This is the sad reality that we must now consider for organisations or preachers speaking with tongues of apostasy.
 Sūrat ul-Qalam (68), āyāt 8-9
 And if we do not believe we are living in a cursed world, let us consider the words of the Prophet Muhammad, peace and blessings be upon him, has already warned,
“The dunya is cursed and what is in it is cursed, with the exception of the Remembrance of Allah, what is connected to that, the scholar and the student.”
Collected by Imāms at-Tirmidhī and Ibn Majāh and classed by them as hasan.