3. - Islamic politics @ Does Islam regard non-Muslimswith mercy and compassion?

3.
What is the Islamic view of humanity? Does it encourage us to love and respect others as human beings, regardless of their religion or race?
Praise be to Allah.
The Islamic view of humanity is filled with mercy and compassion, and it cannot be otherwise, because the Islamic religion is the last of the religions that were prescribed by Allah, may He be exalted, and He commanded all of mankind to enter this religion. He revealed this religion and sent it down to the most compassionate of mankind, Muhammad (blessings and peace of Allah be upon him). This is confirmed in the Book of Allah, where He says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alameen (mankind, jinns and all that exists)”
[al-Anbiya’ 4:107].
With regard to that, there are commands in the Qur’aan and Sunnah to the Muslims, instructing them to call people toaffirm the Oneness of Allah (Tawheed), and to offer their wealth, time and selves for that purpose. This is only out of compassion and mercy towards all people, so as to save them from worshipping people and calling them to worship the Lordof all people; to save them from the constraints of this world andbring them to the abundance of this world and the Hereafter, even if they (parents) were to try hard to keep their children away from Islam and tell them to associate others with Allah and to disbelieve. Concerning that Allah, may He be exalted, says (interpretation of the meaning):
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behavewith them in the world kindly, and follow the path of him who turns to Me in repentance and inobedience. Then to Me will be your return, and I shall tell you what you used to do”
[Luqmaan 31:14-15].
Islam advises us to treat neighbours kindly, even if they are not Muslim.
Al-Qurtubi (may Allah have mercy on him) said:
I say: based on that, kind treatment of neighbours is enjoined and is recommended, whether they are Muslim or not. And this is the right thing to do. Kind treatment may be in the sense of helping or it may be in the sense of being kind, refraining from annoyance and standing by them. Al-Bukhaari narrated from ‘Aa’ishah that the Prophet (blessings and peace of Allah be upon him) said: “Jibreel kept urging me to treat neighbours kindly until I thought that he would make them heirs.” And it was narratedfrom Abu Shurayh that the Prophet (blessings and peace of Allah be upon him) said: “By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.” It was said: O Messenger of Allah, who is that? He said: “The one whose neighbour is not safe from his annoyance.” This is general in meaning and applies to all neighbours, and the Prophet (blessings and peace of Allah be upon him) affirmed thatthe neighbour should not be annoyed by swearing three times and stating that the one who annoys his neighbour is not a believer in the complete sense. So the believer should avoid annoying his neighbour and refrain from doing what Allah and His Messenger have forbidden; he should strive to do that which pleases Him and encourage others to do likewise.
Concerning that Allah, may He beexalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with thosewho fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity”
[al-Mumtahanah 60:8].
In other words, Allah does not forbid you to be kind, uphold ties, return favours and be fair towards the mushrikeen (polytheists),whether they are relatives and others, so long as they are not fighting you because of your religion or seeking to drive you out of your homes. So there is nothing wrong with you upholding ties with them, because upholding ties with them in this case does not involve anything that may lead to negative consequences. It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills amu‘aahid (a non-Muslim living under Muslim rule) will not smell the fragrance of Paradise, although its fragrance may be detected from a distance of forty years.” Narrated by al-Bukhaari, 2995. ...

2a. Ruling on prayer in congregationfor men

2a.
What is meant is that the believeris required to pray in the mosque, and it is not permissible for him to take the matter lightly and pray in his house when the mosque is nearby.
The fact that only two men pray in the mosque reinforces the factthat you have to attend the congregational prayer, so as to be free of any sin or shortcoming, and so as to encourage them to attend the prayer in congregation in the mosque, so that they will not get lazy. Two or more people constitutes a congregation.
Ibn Hubayrah (may Allaah have mercy on him) said: “[The scholars] were unanimously agreed that the smallest number that counts for prayer in congregation, apart from Jumu’ah prayer, is two: the imamand the person who is praying behind him, who should stand to his right.” Al-Ifsaah, 1/155
Ibn Qudaamah (may Allaah have mercy on him) said: “A congregation may consist of twoor more, and we know of no difference of opinion concerningthat.”
And Allaah knows best.

2. Ruling on prayer in congregationfor men

2.
Is it permissible to pray in one's home when the mosque is nearby?
Please note that there are only two of us praying.
Praise be to Allaah.
Prayer in congregation is obligatory for healthy men in themosque,
according to the more correct scholarly opinion. This is based on a
great deal of evidence, including the following:
1 - Allaah says (interpretation of the meaning):
"When you (O Messenger Muhammad) are among them, and lead them in
As-Salaah (the prayer), let one party of them stand up [in Salaah
(prayer)] withyou taking their arms with them; when they finish their
prostrations, let them take their positions in the rear and let the
other party come up which have not yet prayed, and let them praywith
you"
[al-Nisa' 4:102]
The following points are made on the basis of this verse:
Allaah commands them to pray incongregation, then He repeats this
command a second time with regard to the second party or group, as He
says, "and let the other party come up which have not yet prayed, and
let them praywith you". This indicates that prayer in congregation is
an obligation for all individuals, because Allaah did not absolve the
second group of this obligation as a result of the first group praying
in congregation. If prayer in congregation was Sunnah, it would be
more appropriate for people to be excused from it at times of fear
[the situation referred to in this verse], and if it were fard
kifaayah (a communal obligation), it would be discharged by the
actions of the first group. So this verse shows that it is an
individual obligation, and demonstrates that in three ways: it is
enjoined at the beginning, then it is enjoined a second time, and
there is no concession allowing them not to do it at times of fear.
From the words of Ibn al-Qayyimin Kitaab al-Salaah.
2 - In al-Saheehayn (the following version was narrated by
al-Bukhaari) it is narrated from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "By the One
in Whose hand is my soul, I had thought of ordering that wood be
gathered, then I would command the call toprayer to be given, and I
would appoint a man to lead the people in prayer, then I would go to
men [who do not attend the congregational prayer] and burn their
houses down around them. By the One in Whose hand is my soul, if
anyone of you had known that he would receive a bone covered with meat
or two (small) pieces of meat in a sheep's foot, he would come for
'Isha' prayer."
Al-Bukhaari, 7224; Muslim, 651.
Ibn al-Mundhir (may Allaah have mercy on him) said: The fact that he
was thinking of burning down the houses of people who did not attend
the prayer is the clearest evidence that attending prayer in
congregation is obligatory, because it would not be permissible for
the Prophet (peace and blessings of Allaah be upon him) to do this
with regard to something that was mustahabb and not obligatory.
Al-Awsat, 4/134
For more information on the evidence, please see question no.8918.
Once it is established that prayer in congregation is obligatory, it
isobligatory to perform this prayerin the mosque. It is not
permissible for a man who is able to attend the congregationalprayer
in the mosque to pray in his house even if he prays in congregation
with his family.
Shaykh Ibn Baaz said:
With regard to not praying in congregation, this is a reprehensible
action and is not permitted. It is also one of the attributes of the
hypocrites.
It is obligatory for the Muslim to pray in the mosque in congregation,
as it says in the hadeeth of Ibn Umm Maktoom - who was a blind man. He
said, "OMessenger of Allaah, I do not have a guide to lead me to the
mosque," and he asked the Messenger of Allaah (peace and blessings of
Allaah be upon him) to grant him a concession allowing him to pray in
his house, and he allowed him that, but when he turned away he called
him back and asked, "Can you hear the call to prayer?" He said, "Yes."
He said, "Then answer it." Narrated by Muslim inhis Saheeh, 635.
And it was narrated that the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever hears the call to prayerand does not come,
there is no prayer for him [i.e., his prayer is not valid], unless he
has an excuse." Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and
al-Haakim with a saheeh isnaad. It was said to Ibn 'Abbaas, what is an
excuse? He said, Fear or sickness.
In Saheeh Muslim (654) it is narrated that Ibn Mas'ood said: "At the
time of the Messenger of Allaah (peace and blessings of Allaah be upon
him) we used to think that no one failed to attend the prayer in
congregation but a hypocrite or one who was sick."...

1a

1a.
at the appointed time, which was the coming of the Prophet Muhammad
(blessings and peace of Allah be upon him). A covenant had been taken
from the Prophets who came before him that if he was sent when anyof
them were still alive, they would abandon whatever they had and follow
him. God, may He be exalted, says (interpretation of the meaning):
"And (remember) when Allah took the Covenant of the Prophets, saying:
'Take whateverI gave you from the Book and Hikmah (understanding of
the Laws of Allah, etc.), and afterwards there will come to you a
Messenger (Muhammad (blessings and peace of Allah be upon him))
confirming what is with you; you must, then, believein him and help
him.' Allah said: 'Do you agree (to it) and will you take up My
Covenant (which I conclude with you)?' They said: 'We agree.' He said:
'Then bear witness; and I am with you among the witnesses (for this).
'
Then whoever turns away after this, they are the Fasiqoon (rebellious:
those who turn awayfrom Allah's Obedience)."
[Aal 'Imraan 3:81-82].
The law of the Qur'aan differs from all the laws that came before it
in that it is suitable for all kinds of people at all times until the
end of this world.
But if you were talking about theTorah as it exists now, then we have
no choice but to tell you of what we really believe – even if that may
upset you – but we hope that you have strong reason and sound thinking
that will help you to distinguish between truth and falsehood, and
that this may motivate you to investigate further until you reach the
truth.
This truth is that the Torah as it exists today is not that which God
sent down to Moses (peace be upon him). Rather it has been distorted
in all ways, adding, subtracting and changing the meaning. This is not
the place to expand upon this topic; we are just referring to it in
the hope that this might motivate you to enquire further.
The Torah as it exists today contains material that one must be
certain is not the words of God; rather it is distortions introduced
by those who attributed it falsely to God, may He be exalted.
For example:
-1-
It contains the ascription of shortcomings to the Lord, may He be
glorified and exalted, and likens Him to created beings. For example,
they say that God wrestled with Jacob for an entire night, then Jacob
overpowered Him! And they say that God regretted having created
mankind when He saw their disobedience, and He wept until His eyes
became swollen, then the angels came to visit Him and comfort Him.
Exalted be God far above what the wrongdoers say.
-2-
It contains insults and slander against the Prophets. For example,
they say that the Prophet of God Aaron made a calf and worshipped it
along with the Children of Israel. And they say that Lot drank wine
until he became drunk, then he committed incest with his two
daughters, one after the other! And they say that Solomon (peace be
upon him) apostatised at the end of his life and worshipped idols, and
built temples for them.
-3-
It includes exaggerations, impossible things and contradictions.
Among the books that have beenwritten on this topic are "What is the
Origin of Man?" and "The Bible, the Qur'aan and Science" by the French
scientist and medical doctor Maurice Bucaille, in which he proved the
existenceof scientific errors in the Torah and Gospel, and at the same
time he proved that there are no contradictions in the Qur'aan even
with modern science and scientific facts.
He says in the introduction to his second book (p. 29):
"It was in a totally objective spirit, and without any preconceived
ideas that I first examined the Qur'anic Revelation. I was looking for
the degree of compatibility between the Qur'anic text and the data of
modern science. I knew from translations that the Qur'an oftenmade
allusion to all sorts of natural phenomena, but I had only a summary
knowledge of it. It was only when I examined the text very closely in
Arabic that I kept a list of them at the end of which I had to
acknowledge the evidence in front of me: the Qur'an did not contain a
single statement that was assailable from a modern scientific point
ofview.
I repeated the same test for the Old Testament and the Gospels, always
preserving the same objective outlook. In the former Idid not even
have to go beyond the first book, Genesis, to find statements totally
out of keeping with the cast-iron facts of modern science."
Based on that, we have two reasons why the Torah as it exists now
differs from the Qur'aan:
1. Differences in the laws of the Prophets
2. Distortion that crept into the Torah and the tampering that
happened to it with the passage of time.
We ask God to show us the truth as truth and enable us to follow it,
and to show us falsehood as false and enable us to avoid it.
And Allah knows best.