The Disbelieving Principle: "The End Justifies the Means" - A Critical Warning from Shaykh al-Albani
Shaykh al-Albani refutes the corrupt principle adopted by many Islamic groups, explaining why both means and ends must be legislatively sound in Islam.
Shaykh Muhammad Nasir al-Din al-Albani
d. 1420 AH / 1999 CE
Source: Silsilat al-Huda wa al-Nur
Tape Number 441
Original Arabic Text with Translation
Statement of Shaykh al-Albani (may Allah have mercy on him) Commenting on the Disbelieving Principle: "The End Justifies the Means"
قال الشيخ الألباني رحمه الله معلقا على القاعدة الكافرة " الغاية تبرر الوسيلة " فقال :
Shaykh al-Albani (may Allah have mercy on him) said, commenting on the disbelieving principle "The end justifies the means":
" هذه القاعدة ليست معروفة في الإسلام هذه القاعدة قاعدة الكفار ، هم الذين نشروا هذه القاعدة بفعلهم وبثقافتهم ، الغاية تبرر الوسيلة ، الشرع لا يجيز الوسيلة التي ليست مباحة شرعا في سبيل تحصيل مصلحة شرعية ، على العكس من ذلك الإسلام أحياناً يوقف الأخذ بالمصلحة دفعا للمفسدة ، وهنا القضية بالعكس الغاية تبرر الوسيلة ، يعني أن تتخذ وسيلة في سبيل تحقيق مصلحة ،
"This principle is not known in Islam. This principle is a principle of the disbelievers. They are the ones who spread this principle through their actions and their culture: 'The end justifies the means.'
The Sacred Law (Shari'ah) does not permit the use of a means that is not legislatively permissible in order to attain a legislatively valid benefit. On the contrary, Islam sometimes stops the pursuit of a benefit in order to ward off a harm (corruption). But here the matter is the opposite—'the end justifies the means'—meaning that you adopt a means in order to achieve a benefit.
هنا يأتي في بالي الشعر القديم الذي ما أحفظ منه إلا الشطر الثاني لعل الأستاذ يَمُدنا بمحفوظاته أنا لا أحفظ قوله ليت لم تزني ولم تتصدقي إيش الشطر الأول ؟
Here comes to my mind some ancient poetry of which I only remember the second hemistich. Perhaps the brother can help us with what he has memorized. I don't remember the line: 'Would that you had not committed adultery and not given charity'—what is the first hemistich?"
مُداخلة :
أمُطعمة الأيتام من كد فرجها **** ويل لك لا تزني ولا تتصدقي .
[Someone interjects]:
"Are you feeding the orphans from the earnings of your private parts? Woe to you! Do not commit adultery, and do not give charity."
الشيخ : فهذه تزني من أجل ماذا ؟ الغاية تتصدق ، تغني وتبني مسجد بمالها المحرم ليس لهذا المال ذلك الأجر الذي تبغاه من وراء بناء المسجد .
The Shaykh: "So this woman commits adultery for what purpose? The end goal is to give charity. She sings (or earns through haram means) and builds a mosque with her forbidden wealth—but this wealth does not have the reward that she seeks from building the mosque.
فهذه قاعدة كافرة - الغاية تبرر الوسيلة - وأرجو أن تفهموا هذا جيدا لأن كثير من الأحزاب الإسلامية تقوم تصرفاتها على هذه القاعدة - الغاية تبرر الوسيلة - ، يصل أحيانا الأمر ببعض هؤلاء الأحزاب أن يفتروا على غيرهم من المسلمين تحطيما لهم لأنهم لا ينضمون إلى حزبهم ، - الغاية تبرر الوسيلة - ، هذا ليس من الإسلام لا من قريب ولا من بعيد ... " .
So this is a disbelieving principle—'The end justifies the means'—and I hope you understand this well, because many Islamic parties base their actions on this principle—'The end justifies the means.'
Sometimes it reaches the point where some of these parties fabricate lies against other Muslims in order to destroy them, because they do not join their party—'The end justifies the means.' This is not from Islam, neither remotely nor closely..."
Source: Silsilat al-Huda wa al-Nur (The Series of Guidance and Light), Tape Number 441
Detailed Commentary & Analysis According to Salafi Methodology
This profound statement from Shaykh Muhammad Nasir al-Din al-Albani (d. 1420 AH / 1999 CE) addresses one of the most destructive principles that has infiltrated contemporary Islamic movements and groups. Let us examine this principle thoroughly.
1. Understanding the Principle: "The End Justifies the Means"
A. The Principle in Western Philosophy
Origin
The phrase "the end justifies the means" is commonly attributed to Niccolò Machiavelli (d. 1527 CE), the Italian Renaissance political philosopher, in his famous work The Prince (Il Principe).
Machiavelli's Philosophy
- Political power is the ultimate goal
- Any method—lying, deception, betrayal, murder—is acceptable if it achieves the desired political outcome
- Morality is secondary to pragmatism
Examples in History
- Colonial Powers: European nations justified slavery, genocide, and exploitation of indigenous peoples as means to "civilize" the world or spread Christianity
- Communist Regimes: Stalin, Mao, and others justified mass murder, forced labor camps, and starvation as means to achieve a "classless society"
- Nazi Germany: Genocide was justified as a means to achieve racial "purity"
- Modern Politics: Lying, character assassination, and corruption are justified as means to win elections or maintain power
B. Why It Is Called "Qa'idah Kafirah" - A Disbelieving Principle
1. It Contradicts the Islamic Concept of Means
In Islam, both the means AND the end must be legislatively sound.
Imam Ibn al-Qayyim (d. 751 AH) in I'lam al-Muwaqqi'in (3/135) established the foundational principle:
"The means take the ruling of their objectives (al-wasa'il la-ha ahkam al-maqasid)."
Meaning:
- If the objective is halal, the means must also be halal
- If the objective is haram, all means to it are haram
- You cannot use haram means to achieve halal objectives
Qur'anic Evidence
Allah says:
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍۢ
"And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge." [Surah al-An'am 6:108]
Lesson:
Even though insulting false gods might seem like a good end (defending Tawheed), Allah prohibited this means because it leads to a greater harm (Allah being insulted). This shows that Islam evaluates both means and ends according to Shari'ah, not merely the desired outcome.
2. It Makes Shari'ah Subservient to Human Desires
When you adopt "the end justifies the means," you are essentially saying:
"My goal is so important that I can violate Shari'ah to achieve it"
This is a form of hawa - following one's desires over divine legislation.
Allah says:
أَفَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ
"Have you seen the one who takes as his god his own desire?" [Surah al-Jathiyah 45:23]
When your desired objective becomes more important than obeying Allah's commands, you have made it your ilah (deity).
3. It Leads to Permitting Major Sins
If "the end justifies the means," then:
- Lying is permitted to achieve da'wah
- Stealing is permitted if you give the money to the poor
- Murder is permitted if the victim is "harmful" to Islam
- Adultery/prostitution is permitted if you donate the money to build mosques
- Deception is permitted if it helps your party gain power
All of these are MAJOR SINS in Islam, and no "good objective" makes them permissible.
4. It Resembles the Jewish Concept
The Jews historically permitted deception, usury, and injustice against non-Jews while maintaining outward piety.
Allah says about them:
وَمِنْ أَهْلِ ٱلْكِتَـٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍۢ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍۢ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًۭا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌۭ
"And among the People of the Scripture is he who, if you entrust him with a great amount of wealth, he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, 'There is no blame upon us concerning the unlearned.' And they speak untruth about Allah while they know." [Surah Ali 'Imran 3:75]
They justified breaking oaths and stealing from non-Jews, claiming "there is no sin upon us" regarding them. This is exactly the mentality of "the end justifies the means."
C. The Islamic Alternative
Islamic Principle:
- The means must be as pure as the ends
- Both objectives and methods must conform to Shari'ah
- We prevent harm even if it means missing some benefits
- We don't violate Allah's commands to achieve worldly goals
Prophetic Example
When the Prophet ﷺ wanted to rebuild the Ka'bah on the foundations of Prophet Ibrahim, he said to 'A'ishah (may Allah be pleased with her):
"Were it not that your people are still close to the time of jahiliyyah (ignorance), I would have demolished the Ka'bah and rebuilt it on the foundations of Ibrahim." [Bukhari #1586, Muslim #1333]
Analysis:
- The objective was good: restoring the Ka'bah to its original form
- The means would have caused fitnah: the new Muslims might misunderstand and be disturbed
- The Prophet ﷺ abandoned the good objective to prevent the greater harm
This is the opposite of "the end justifies the means."
In Islam, we say: "Preventing harm takes precedence over securing benefits" (دَرْءُ الْمَفَاسِدِ مُقَدَّمٌ عَلَى جَلْبِ الْمَصَالِحِ)
This is a foundational principle in Islamic jurisprudence.
2. The Example Given by Shaykh al-Albani: The Prostitute Who Gives Charity
A. The Poetry
أمُطعمة الأيتام من كد فرجها **** ويل لك لا تزني ولا تتصدقي
"Are you feeding the orphans from the earnings of your private parts? Woe to you! Do not commit adultery, and do not give charity."
Context:
This is ancient Arabic poetry critiquing a woman who:
- Commits adultery/prostitution (major sin)
- Takes the haram money earned from this sin
- Uses it to feed orphans or give charity (good deed)
Her Reasoning: "The end justifies the means"
- End: Feeding the poor and orphans (good)
- Means: Prostitution and haram wealth (evil)
B. Why Islam Rejects This
1. Allah Does Not Accept Charity From Haram Wealth
The Prophet ﷺ said:
"Verily, Allah is pure and does not accept except what is pure." [Muslim #1015]
Meaning:
Allah does not accept:
- Charity from stolen money
- Charity from usury (riba)
- Charity from bribery
- Charity from prostitution
- Charity from drug dealing
- Charity from fraud
Even if the money goes to build a mosque, fund orphans, or support da'wah, Allah does not accept it if the source is haram.
2. The Sin Remains and No Reward is Given
The Prophet ﷺ said:
"Whoever earns wealth from haram means and then gives it in charity, he has no reward for it, and his sin remains upon him." [Sahih, reported by Ibn Khuzaymah #2478, al-Hakim #1/414, authenticated by al-Albani in Sahih al-Jami' #6068]
Explanation:
- The sin of earning haram remains
- The charity is not rewarded
- So the person gets double punishment: sin of zina + invalid charity
3. The Means Cannot Be Separated From the End
In Islam, worship is holistic. You cannot:
- Pray with stolen clothes
- Fast with haram food
- Give Zakah from usurious wealth
- Perform Hajj with money earned through cheating
- Build a mosque with money from prostitution
All of these are REJECTED.
The Prophet ﷺ mentioned a man who travels far, disheveled and dusty, raising his hands to the sky saying, "O Lord! O Lord!" But his food is haram, his drink is haram, his clothing is haram, and he is nourished by haram—so how can he be answered? [Muslim #1015]
Meaning:
Even sincere du'a (supplication) can be rejected if your wealth is haram. How much more so charity and building mosques!
C. The Correct Approach
If someone has earned haram wealth:
- Repent to Allah sincerely
- Stop the haram earning immediately
- Return the money to its rightful owner if possible (in cases of theft, fraud, etc.)
- If unable to return it, give it to charity (but NOT expecting reward—only to purify oneself)
- Earn halal income going forward
But NEVER say: "I will continue earning haram and keep donating it for good causes." This is the exact mentality that Shaykh al-Albani is refuting.
3. How "Islamic" Parties Have Adopted This Disbelieving Principle
A. The Context
Shaykh al-Albani (may Allah have mercy on him) warns:
"I hope you understand this well, because many Islamic parties base their actions on this principle—'The end justifies the means.'"
Which parties is he referring to?
While the Shaykh does not name specific groups here, based on his other statements and the writings of Salafi scholars, this includes:
- The Muslim Brotherhood (Ikhwan al-Muslimun)
- Hizb al-Tahrir
- Sururi Movement
- Qutbi Ideology (followers of Sayyid Qutb)
- Tablighi Jama'at (in their methodology)
- Various Political Islamic Organizations
The Goal They Claim:
- "Establishing Islamic governance"
- "Restoring the Khilafah (Caliphate)"
- "Defeating the enemies of Islam"
- "Spreading da'wah"
- "Uniting the Muslims"
These goals are noble and Islamic in themselves.
But the means they use often violate Shari'ah:
B. Examples of Haram Means Used by These Groups
1. Lying and Deception
Examples:
- Lying about their true beliefs to gain followers
- Deception in recruitment (not revealing their political agenda initially)
- Fabricating stories about their opponents
- Distorting scholarly statements
Islamic Ruling:
The Prophet ﷺ said:
"Truthfulness leads to righteousness, and righteousness leads to Paradise. A man continues to tell the truth until he is recorded with Allah as a truthful person. Lying leads to wickedness, and wickedness leads to the Hellfire. A man continues to lie until he is recorded with Allah as a liar." [Bukhari #6094, Muslim #2607]
Lying is HARAM in Islam except in three specific situations (war, reconciling between people, speaking to one's spouse), and none of these apply to da'wah or party politics.
2. Fabricating Lies Against Other Muslims
Shaykh al-Albani specifically mentions:
"Sometimes it reaches the point where some of these parties fabricate lies against other Muslims in order to destroy them, because they do not join their party."
This is EXACTLY what we see today.
Examples:
- Declaring scholars to be "scholars of the Sultan" (government scholars) simply because they don't support the party's political goals
- Accusing Salafi scholars of being "Murji'ah" because they don't make takfir of Muslim rulers
- Labeling other Muslims as "spies" or "agents" without evidence
- Spreading rumors about scholars and students of knowledge to discredit them
- Character assassination of anyone who criticizes the party
Islamic Ruling:
The Prophet ﷺ said:
"Do you know what gheebah (backbiting) is?" They said, "Allah and His Messenger know best." He said, "Mentioning your brother in a way that he dislikes." It was said, "What if what I say about him is true?" He said, "If what you say is true, then you have backbitten him. If it is not true, then you have slandered him." [Muslim #2589]
Backbiting is a MAJOR SIN. Slander (fabricating lies) is EVEN WORSE.
Allah says:
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا
"And those who harm believing men and believing women for [something] other than what they have earned have certainly borne upon themselves a slander and manifest sin." [Surah al-Ahzab 33:58]
Yet these parties justify this by saying:
"We must destroy the reputation of scholars who don't support us, otherwise people will follow them instead of us."
"The end justifies the means."
3. Secret Oaths and Allegiances (Bay'ah)
Many of these parties require:
- Secret oaths of allegiance to the party leader
- Oath not to reveal the party's secrets
- Blind obedience to the leadership
- Loyalty to the party over loyalty to other Muslims
Examples:
- Muslim Brotherhood: Requires bay'ah (oath) to the Murshid (General Guide)
- Hizb al-Tahrir: Secret membership and allegiance structure
- Tablighi Jama'at: Following the Amir without question in their outings
Islamic Ruling:
The Prophet ﷺ said:
"There is no obedience to the creation in disobedience to the Creator." [Ahmad #1095, authenticated by al-Albani]
"Whoever dies without a pledge of allegiance (to the Muslim ruler) dies a death of jahiliyyah." [Muslim #1851]
The bay'ah in Islam is:
- To the Muslim ruler, not to party leaders
- Public, not secret
- Within the bounds of Shari'ah, not blind obedience
Secret organizational structures that demand blind loyalty are NOT from Islam. Yet they justify it: "We need organizational structure and loyalty to achieve our goals."
"The end justifies the means."
4. Revolutions and Rebellion Against Muslim Rulers
These groups call for:
- Armed rebellion against Muslim rulers
- Mass protests and riots
- Overthrowing governments by force
- Cooperating with non-Muslims against Muslim rulers
Examples:
- The Arab Spring (2011): Muslim Brotherhood and similar groups led revolutions across the Muslim world
- Syria: Various Islamic groups took up arms against the government
- Egypt: Protests and rebellion leading to chaos
Islamic Ruling:
The Prophet ﷺ said:
"Listen and obey, even if an Abyssinian slave is made your ruler, as long as he rules you according to the Book of Allah." [Bukhari #7142]
"Whoever withdraws his hand from obedience will meet Allah on the Day of Resurrection with no proof for himself. And whoever dies without a pledge of allegiance on his neck dies a death of jahiliyyah." [Muslim #1851]
The Companions asked: "O Messenger of Allah, should we not fight them?" He said: "No, as long as they establish prayer among you." [Muslim #1854]
Salafi Position:
The scholars of Ahl al-Sunnah unanimously agree:
- Rebellion against Muslim rulers is HARAM, even if they are sinful or unjust
- Armed revolution causes more harm than benefit (destruction, killing, chaos)
- Advice should be given privately, not through public protests
- Patience is required, as the Prophet ﷺ commanded
But these groups say: "We must overthrow these rulers to establish Islamic governance."
"The end justifies the means."
The result? Hundreds of thousands killed, countries destroyed, Islam's reputation ruined.
5. Cooperating With Non-Muslims Against Muslims
Examples:
- Seeking help from Western powers to overthrow Muslim governments
- Allying with secular groups against Islamic scholars
- Cooperating with Shi'a against Sunni rulers
- Accepting funding from hostile foreign governments
Islamic Ruling:
Allah says:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَـٰرَىٰٓ أَوْلِيَآءَ ۘ بَعْضُهُمْ أَوْلِيَآءَ بَعْضٍۢ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ
"O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them." [Surah al-Ma'idah 5:51]
This refers to taking them as allies against the Muslims.
Yet we see:
- Muslim Brotherhood cooperating with Western intelligence
- Islamic groups accepting funding from anti-Islamic governments
- Calling for foreign intervention against Muslim countries
They justify it: "We need their help to achieve Islamic governance."
"The end justifies the means."
6. Assassinations and Terrorism
Examples:
- Assassinating Muslim scholars who disagree with them
- Bombings and attacks against civilians
- Terrorism in the name of jihad
- Suicide bombings
Islamic Ruling:
The Prophet ﷺ said:
"A believer will continue to be within the scope of his religion as long as he does not kill someone unlawfully." [Bukhari #6862]
"Whoever kills a person who has a treaty with the Muslims will not smell the fragrance of Paradise." [Bukhari #3166]
Killing innocent people is HARAM in Islam, regardless of the political goal. Yet groups like ISIS, Al-Qaeda, and others justify it: "We are fighting the enemies of Islam."
"The end justifies the means."
C. The Devastating Consequences
When these parties adopted "the end justifies the means," the results were:
- Death and destruction across the Muslim world
- Divisions among Muslims into warring factions
- Distortion of Islam in the eyes of non-Muslims
- Weakening of Muslim countries and their occupation by enemies
- Scholars being killed or imprisoned
- Youth being radicalized and led to destruction
- Fitnah and chaos replacing peace and stability
All in the name of "establishing Islamic governance." This is the fruit of adopting the disbelievers' principles instead of Islamic principles.
4. The Correct Islamic Methodology
A. Both Means and Ends Must Be Legislatively Sound
Example from the Sunnah: The Treaty of Hudaybiyyah
When the Prophet ﷺ made a peace treaty with the Quraysh, it contained terms that seemed unfavorable:
- Muslims who flee from Makkah to Madinah must be returned
- But polytheists who flee from Madinah to Makkah will not be returned
- Muslims cannot perform 'Umrah this year, only next year
The Companions were upset. 'Umar (may Allah be pleased with him) even questioned it. But the Prophet ﷺ knew:
- The means (peaceful treaty) was legislatively sound
- The end (spreading Islam, gaining strength) would be achieved
The Result:
Within two years, Islam spread more than it had in the previous 19 years. The treaty was a tremendous victory.
Lesson:
The Prophet ﷺ used halal means (treaty, patience, strategy) to achieve halal ends (strength of Muslims, spread of Islam).
He did NOT use:
- Deception (lying about the terms)
- Violence (breaking the treaty)
- Cooperation with enemies against believers
- Secret plots
B. Preventing Harm Takes Precedence Over Securing Benefits
Jurisprudential Principle:
درء المفاسد مقدم على جلب المصالح
"Warding off harms takes precedence over securing benefits."
Meaning:
If an action will bring some benefit but also cause greater harm, we abandon it.
Examples:
- The Prophet ﷺ not rebuilding the Ka'bah (mentioned earlier) - he abandoned the benefit to prevent the harm of confusing new Muslims
- Prohibition of insulting the gods of polytheists (Surah al-An'am 6:108) - even though criticizing shirk is beneficial, it was prohibited because it would lead to Allah being insulted
- Prohibition of revolutions - even though removing a sinful ruler might seem beneficial, the chaos, killing, and destruction it causes are far greater harms
This is the opposite of "the end justifies the means."
C. Patience and Gradualism
Islam teaches:
- Be patient with rulers and people in authority
- Give sincere advice privately
- Focus on education and da'wah before political change
- Build a strong foundation before attempting large-scale reform
- Work within permissible means, even if progress is slow
The Prophet ﷺ spent:
- 13 years in Makkah building the 'aqeedah of the Companions
- He endured torture, boycott, persecution, and mockery
- He did not rebel against the Quraysh despite their oppression
- Only after migration and establishing a Muslim state did he engage in defensive jihad
Lesson:
Real, lasting change comes through:
- Sound 'aqeedah
- Knowledge and education
- Patience and perseverance
- Using halal means
NOT through:
- Revolutions
- Lying and deception
- Secret organizations
- Violating Shari'ah for political goals
D. Following the Scholars, Not Party Leaders
Allah says:
فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
"So ask the people of knowledge if you do not know." [Surah al-Nahl 16:43]
The correct approach:
- Follow the major scholars of Ahl al-Sunnah (not party leaders or charismatic speakers)
- Verify Islamic rulings through authentic sources
- Don't blindly follow any organization or leader
- Judge actions by Qur'an and Sunnah, not by political goals
The major scholars warned against:
- The Muslim Brotherhood
- Hizb al-Tahrir
- Takfiri groups
- Revolutionary ideologies
Listen to them, not to the party propagandists.
5. Conclusion and Practical Lessons
Key Takeaways
- "The end justifies the means" is a disbelieving principle that contradicts Islam fundamentally
- Islam requires both the means and the ends to be legislatively sound - you cannot use haram to achieve halal
- Many contemporary Islamic parties have adopted this principle, leading to lies, deception, revolutions, and destruction
- The correct Islamic methodology is:
- Use only halal means
- Be patient and gradual
- Prioritize preventing harm over securing benefits
- Follow the scholars, not party leaders
- We must be vigilant against this principle infiltrating our thinking and actions
Practical Applications
In Da'wah
Don't lie or exaggerate to convince people of Islam
Don't use deceptive means to recruit people
Present Islam truthfully and clearly
Be honest about your methodology and beliefs
In Politics
Don't support rebellion or revolution against Muslim rulers
Don't cooperate with non-Muslims against Muslims
Give sincere advice privately and make du'a
Maintain loyalty to the Muslim community
In Dealing With Opponents
Don't fabricate lies about scholars or Muslims who disagree with you
Don't use slander and character assassination
Respect them and advise them with good manners
Criticize ideas, not persons, and do so with evidence
In Financial Matters
Don't earn money through haram means and then donate it
Don't justify haram transactions for "good causes"
Earn halal income, even if less, and give from it
Keep your wealth pure
Final Word
Shaykh al-Albani (may Allah have mercy on him) said:
"This is not from Islam, neither remotely nor closely."
This statement is categorical and clear. "The end justifies the means" is a foreign, disbelieving principle that has no place in Islamic methodology. Whoever adopts it has departed from the way of the Prophet ﷺ and the Salaf al-Salih.
May Allah protect us from this destructive principle and guide us to the straight path.
اللهم آمين
O Allah, Ameen
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
And may Allah send prayers upon our Prophet Muhammad, his family, and all his Companions
والله أعلم - And Allah knows best.