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Thursday, September 12, 2013

The 'art' of deception: A new phenomenon

Allaah Almighty Says )what means(:"Oyou who have believed, if there
comes to you a disobedient one with information, investigate, lest you
harm a people out of ignorance and become, over what you have done,
regretful."]Quran 49: 6[
Deception is a necessary tool for the success of wickedness.
Fortunately, most of us are not so corrupted that we could support
naked injustice and brutality, but must be, to one extent or another,
fooled into supporting it once it is camouflaged in an illusion of
justice and benevolence.
While it is certainly true that the art of deception has become
tremendously sophisticated and indeed, pervasive, in modern society;
it is equally true that the fundamental nature of deception, that is,
the types of tricks generally used, the methods, the aims, and the
qualities that make people susceptible to deception, have not really
changed in millennia.
The various forms of deceit and manipulation that provide the basis
for modern propaganda and public relations ruses are pointed out by
Allaah Almighty in the Quran in numerous passages, providing the
believers of all eras with the means by which to inoculate themselves
against being fooled, misled, and deceived into accepting a distorted
version of reality.
Let us examine only a few select examples of the tactics of deceit
exposed in the various stories Allaah narrates in the Quran to warn
and instruct the believers, and hence concentrate on only two
particularly relevant and informative cases.
The treachery of Yousuf )Joseph( brothers
Two of the most audacious and sinister, and in many respects, modern,
instances of lying occur in the story of Prophet Yousufand these will
be the focus of our analysis.
Yousuf's brothers, envious of their father Yaqoob's )Jacob(great love
for Yousufplotted to kill or expel him. Allaah narrates to us that
they said )what means(:"Kill Yousuf or cast him out to ]another[ land;
the countenance of your father will ]then[ be only for you..."]Quran
12: 9[
Yaqoobapparently was wary of his other sons' intentions toward Yousuf;
earlier warning the young boy not to relate to them the prophetic
dream he had for fear that they would become jealous; and they
themselves refer to Yaqoob'sdestruct of them, and this provides our
first example of deceit:
Allaah Says )what means(:"They said, 'O our father, why do you not
entrust us with Yousuf while indeed, we are to him sincere
counselors?'"]Quran 12: 11[
This statement alone demonstrates two of the cleverest and most
frequently employed techniques of manipulation, now apparent in
persuasive media from governmental propaganda to product advertising,
and is worth looking at closely.
The brothers begin by insinuating that there is something wrong with
their father; not only suggesting that he does not trust them, but
that this distrust indicates a flaw in his judgment and not in their
trustworthiness. They then declare the purity of their intentions, as
Yousuf's"sincere counselors," thereby, not only self-defining and
defending their own characters, but also making the idea of their
untrustworthiness all the more apparently offensive; intensifying the
underlying rebuke of their fatherwho, it should be mentioned, has
actually said nothing until now about distrusting them. They have
begun with an accusation, immediately seeking to create a defensive
posture in their fathera feeling perhaps of guilt, that will incline
him to grant them their request if only to prove their accusation
untrue.
This technique is so widely applied in modern society that it can
scarcely be catalogued. Whether it can be observed on the scale on the
national politics where, for instance, a population is perhaps
persuaded that they are unsafe or threatened, and should acquiesce to
certain restrictive policy measures of the state, which after all, is
only tying to protect them; or whether it is applied in so mundane a
matter as product advertising where consumers are convinced that they
have bad breath, body odor, or insufficiently white teeth, all of
which 'faults' can only be corrected by purchasing merchandise; the
tactic is the same.
Having declared themselves to be good-intentioned and trustworthy, the
brothers then suggest that Yaqooballow them to take Yousuf,away with
them, to allow him to 'play' and 'enjoy' himself; more subtly
affirming their status as 'well-wisher's', even as they are seeking to
create the circumstances that will allow them to harm Yousuf. They
reiterate to their fathera more specific assurance that they are to
their prophet brother"good guardians." They have so framed their
request to take Yousufaway that for Yaqoobto refuse would be a direct,
and apparently unjustified, condemnation of their character.
The wolf
The reason given by Yaqoobfor not allowing Yousuf's brothers to take
him with them was that hefeared they would neglect him and hewould be
left alone and attacked by a wolf. We will see that Yousuf's brothers
subsequently use this pre-existing fear to diver suspicion from
themselves and what they have done to Yousuf; unknowingly, Yaqoobhas
provided them with not only the means to carry out their plot against
Yousufbut also the means by which to conceal it. After they have
dropped their brother in the well, as we know, they return to
Yaqooband validate for him what hehad feared; that Yousufhad been
attacked by a wolf; thereby making even less likely the chances of
being exposed. They tell him what hewas ready to believe, activating
the pre-existing fear, thus preemptively canceling out any inquiry
into what happened.
Once again, this tactic of manipulation is an almost ever-present
facet of modern social engineering and the propaganda system. An
important difference, of course, is that the fear of the proverbial
'wolf' in modern societies is more often than not a manufactured fear,
not one that is present naturally, but one that has been created,
promoted in the public, unlike the quite realistic and rational fear
of Yaqoob. Nevertheless, the exploitation of this fear is identical.
We can look for instance, at the entire Cold War period to find
numerous examples of the manipulation of fears, the utility of
pre-existing fears as unquestioned explanations for subsequent events.
We can also, of course, look at more recent history. Once a particular
fear has been established in the public, whether it has been implanted
in them or is in fact a rational anxiety, its existence can serve to
mobilize necessarily irrational blame for nearly any unpleasant
circumstance or happening.

*Ruling on a womanperforming the adhaan.

*What is the ruling on a woman performing the adhaan for men?.
Praise be to Allaah.
For fourteen hundred years the custom among the Muslims has been that
the adhaan has not been performed by anyone except men. This alone
should be sufficient evidence that women are not allowed to perform
the adhaan for men. Going against this is going against the way of the
believers. Allaah says (interpretation of the meaning):
"And whoever contradicts and opposes the Messenger (Muhammad) after
the right path has been shown clearly to him, and follows other than
the believers' way, We shall keep him in the path he has chosen, and
burn him in Hell — what an evil destination!"
[al-Nisa' 4:115]
The matter would be too clear to need any evidence or argument, were
it not for the fact that there are people whose eyes have been sealed
by Allaah and who are arguing about matters that should be regarded as
firmly-established aspects of this religion.
The evidence for that from the Sunnah is as follows:
1 – al-Bukhaari (604) and Muslim (377) narrated that Ibn 'Umar (may
Allaah be pleased with him) said: When the Muslims came to Madeenah,
they used to gather and wait for the prayer, and there was no call for
the prayer. One day they spoke about that and some of them said, "Let
us use a bell like the bell of the Christians." Others said, "No, let
us use a horn like the horn of the Jews." 'Umar said, "Why don't you
send a man to give the call to prayer?" The Messenger of Allaah(peace
and blessings of Allaah be upon him) said, "O Bilaal, get up and call
the people to prayer."
This hadeeth indicates that the decision of the Sahaabah was that no
one should give the call to prayer except men, and there is no room
for women to do that, because 'Umar said, "Why don't you send a man to
give the call to prayer?"
2 – al-Bukhaari (684) and Muslim (421) narrated from Sahl ibn Sa'd
al-Saa'idi (may Allaah be pleased with him) that the Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "Whoever
notices anything amiss during the prayer, let him say tasbeeh, for if
he does so it will be noticed; and clapping is only for women."
al-Haafiz said:
It is as if women are not allowed to say tasbeeh because they are
enjoined to keep their voices low in prayer at all times, because of
the fear of fitnah. End quote.
If women are forbidden to alert the imam by speaking if he makes a
mistake, and should clap instead, so that they will not raise their
voices in the presence of men, then how can it be allowed for a woman
to give the adhaan?
The scholars are agreed that it is not prescribed for women to give
the adhaan for men. There follow some of their comments on this topic:
It says inBadaa'i' al-Sanaa'i'(1/411) (Hanafi):
It is not allowed for a woman to give the adhaan, according to all the reports.
It says inMawaahib al-Jaleel(2/87) (Maaliki):
The adhaan of a woman is not valid. End quote.
Al-Shaafa'i said inal-Umm(1/84):
A woman should not give the call to prayer, and if she gives the
adhaan for men, her adhaan is not valid (and they should repeat it).
End quote.
It says inal-Insaaf(1/395) (Hanbali):
The adhaan of a woman is not valid. End quote.

*Dought & clear, - Why is the Prophet’s grave in his mosque even though it is forbidden to take graves as places of worship?.

The hadeeth says, "May Allaah curse the Jews, for they have taken the
graves of their Prophets as places of worship". So how come the grave
of the Prophet (peace and blessings of Allaah be upon him) is inside
his mosque in Madeenah?.
Praise be to Allaah.
The scholars have discussed this issue, in the past and more recently,
and they refuted those who quote the fact that the grave of the
Prophet(peace and blessings of Allaah be upon him) is inside his
mosque as evidence that it is permissible to take graves as places of
worship, or to include graves in mosques. We will quote the fatwas of
some of our prominent scholars, which discuss in detail the matter
raised in the question.
1 – Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
There is a specious argument put forward by those who worship graves,
namely the fact that the grave of the Prophet(peace and blessings of
Allaah be upon him) is in his mosque. The answer to that is that the
Sahaabah (may Allaah be pleased with them) did not bury him in his
mosque, rather they buried him in the house of 'Aa'ishah (may Allaah
be pleased with her). When al-Waleed ibn 'Abd al-Malik expanded the
Mosque of the Prophet(peace and blessings of Allaah be upon him) at
the end of the first century, he incorporated the room into the
mosque, but he did wrong thereby, and some of the scholars denounced
him for that, but he believed that there was nothing wrong with it for
the sake of expanding the mosque.
It is not permissible for a Muslim to take that as evidence that
mosques may be built over graves, or that people may be buried inside
mosques, because that goes against the saheeh ahaadeeth, and because
it is a means that may lead to shirk by associating the occupants of
the graves in worship with Allaah. End quote.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 5/388, 389.
2 – Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) was asked about the ruling on praying in a mosque in which there
is a grave.
He replied:
Praying in a mosque in which there is a grave falls into two categories:
(i)Either the grave was there before the mosque, and the mosque was
built over the grave. It is essential to shun this mosque and not pray
therein, and the one who built it must knock it down; if he does not
do so, then the Muslim authorities must knock it down.
(ii)Or the mosque was there before the grave, and the deceased was
buried after the mosque was built. In the case the grave must be dug
up, and the remains taken out and buried with the people (in the
graveyard).
As for praying in such a mosque, it is permissible so long as the
grave is not in front of the worshipper, because the Prophet(peace and
blessings of Allaah be upon him) forbade praying in the direction of
graves.
With regard to the grave of the Prophet(peace and blessings of Allaah
be upon him) which is incorporated into his mosque, it is well known
that the Mosque of the Prophet(peace and blessings of Allaah be upon
him) was built before his death, and was not built over his grave. It
is also well known that the Prophet(peace and blessings of Allaah be
upon him) was not buried in the mosque, rather he was buried in his
house which was separate from the mosque. At the time of al-Waleed ibn
'Abd al-Malik he wrote to his governor in Madeenah, who was 'Umar ibn
'Abd al-'Azeez, in 88 AH, ordering him to dismantle the Prophet's
Mosque and add to it the rooms of the wives of the Prophet(peace and
blessings of Allaah be upon him). 'Umar gathered the prominent people
and fuqaha', and read the letter of the caliph al-Waleed to them. That
caused them distress, and they said: "Leave it as it is, that is
better." And it was narrated that Sa'eed ibn al-Musayyib denounced the
incorporation of 'Aa'ishah's room into the mosque, as if he feared
that the grave would be taken as a place of worship.
Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent
word to him ordering him to carry out his instructions, so 'Umar had
no other choice. So you see that the grave of the Prophet(peace and
blessings of Allaah be upon him) was not placed in the mosque, and the
mosque was not built over it, so there are no grounds for those who
try to quote this as evidence that people may be buried inside mosques
or that mosques may be built over graves.
It is proven that the Prophet(peace and blessings of Allaah be upon
him) said: "May the curse of Allaah be upon the Jews and the
Christians; they have taken the graves of their Prophets as places of
worship." He said that as he was dying, as a warning to his ummah
against doing what they did. When Umm Salamah told him of a church
that she had seen in Ethiopia and the images therein, he said: "Those
people, if a righteous man among them died, they would build a place
of worship over his grave. They are the most evil of people before
Allaah." And it was narrated from Ibn Mas'ood (may Allaah be pleased
with him) that the Prophet(peace and blessings of Allaah be upon him)
said: "Among the most evil of people upon whom the Hour will come when
they are still alive are those who take graves as places of worship."
Narrated by Imam Ahmad with a jayyid isnaad.
The believer should not accept to follow the ways of the Jews and the
Christians, or to be among the most evil of people.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12/question no. 292
And Allaah knows best.

Dought & clear, - The difference between a Jewish or Christian wife and a wife who does not pray.

I read a fatwa which you issued to a Muslim man whose Muslim wife does
not pray, and you told him that he had to divorce her. I know that it
is permissible for a Muslim man to have a Jewish or Christian wife,
and Jewish and Christian women do not pray. Is there some mistake?.
Praise be to Allaah.
There is no mistake in the fatwa referred to. Rather the mistake comes
from the questioner wanting to regard as equal a woman who is
supposedly Muslim but does not pray and a woman who is Jewish or
Christian, on the basis that neither of them prays.
This regarding them as equal is not valid, because there is a
difference between them, which is that not praying is major kufr and
apostasy that puts a person beyond the pale of Islam. This has been
explained in many answers on this site, such as the answers to
questions no. 9400and 5208.
Based on this, the woman who does not pray is a kaafir and an apostate
from Islam.
The ruling on one who has apostatized from Islam is more severe than
the ruling on a Jew or Christian.
Shaykh al-Islam Ibn Taymiyah said:
The apostate is worse than a kaafir in many ways. End quote.
Majmoo' al-Fataawa, 2/193
Hence meat slaughtered by an apostate cannot be eaten, whereas meat
slaughtered by a Jew or Christian may be eaten. It is not permissible
for a Muslim to marry an apostate woman, and if his wife apostatizes,
the marriage contract becomes null and void, but it is permissible for
a Muslim to marry a Jewish or Christian woman.
The crux of the matter is the ruling that one who does not pray is a
kaafir. Those who are of this view forbade marriage to a woman who
does not pray, and said that it is obligatory to leave a woman if she
stops praying. This is the view of Imam Ahmad (may Allaah have mercy
on him) and was stated in fatwas by a number of scholars, such as
Shaykh Ibn Baaz (may Allaah have mercy on him), Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him) and Shaykh Saalih al-Fawzaan (may
Allaah preserve him). Our fatwa on this issue and similar issues is
based on their fatwas.
Similarly, if a woman does something that implies kufr, such as
vilifying Allaah, may He be exalted, or vilifying His Messenger(peace
and blessings of Allaah be upon him), and she persists in her kufr and
does not repent, then it is not permissible for her to remain the wife
of a Muslim. The same applies if a husband is ruled to be an apostate,
then he and his wife must be separated.
And Allaah knows best.