Welcome to Islam, - The future belongs to Islam

Share

All praise is due to Allaah. May His peace and blessings be upon Prophet Muhammad, his household and companions.
Brothers in faith! Be dutiful to Allaah, for that is the best provision and the surest way to salvation on the Day of Resurrection.
Fellow Muslims! Things turn upside-down when those who follow destructive and erroneous sects and beliefs falsely assume that theirs is the true faith and that the good ending and the future belongs exclusively to them. However, the fact that men of reason and understanding do not dispute, is that the future belongs to the religion of Islam; that it shall prevail over all other beliefs, for it is the only true religion that Allaah has perfected for His slaves, with which He has completed His favor upon them and which He has chosen for them as religion. He Says )what means(:
“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion.”]Quran 5:3[
No wonder then dear brothers, that Islam enjoys such a distinguished position. This is because it is a religion that is full of innumerable qualities.
The future belongs to Islam, for it is the religion with which Allaah raised the status of man and honored him. He informed us in His Speech, which is the most-truthful of all speech, that He created man with His two Hands, breathed of His soul in him and made the angels prostrate before him. He honored man by subjecting him to His worship Alone, for there is no deity worthy of worship except Him, glorified are His Names and Attributes. He honored him by subjecting all that is in heavens and earth to him and gave him innumerable other blessings.
The future belongs to Islam, because it is the only religion whose message is characterised by pure monotheism, which agrees with the laws of nature and sound opinion. It is through Islam that Allaah made lawful for His slaves all good and useful things and prohibited all filthy and harmful matters. Removed from this Ummah )Muslims( are the heavy burden and fetters that were upon those who came before them -- such as strictness in matters of religion; for example, the imposition of self-killing as an atonement for sin, cutting the part of the body used for committing an impure act, purifying a cloth by cutting off the place of filth with scissors, compulsory implementation of the law of equity in murder cases )with no option of paying blood money or pardon, whether the killing was intentional or accidental( and prohibition of taking war booty.
All the above restrictions were removed by Allaah from this Ummah by His Mercy. He Says )what means(:“Those who follow the Messenger, the unlettered Prophet, whom they find written ]i.e. mentioned[ in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil, and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him – it is those who will be successful.”]Quran 7:157[
The future belongs to Islam because in it, Allaah firmly laid the basis of a sound social system that is well-established like a firm structure. He established through Islam that unique society described by the Prophet sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( in the most eloquent way thus:“The similitude of the believers in regard to mutual love, affection and mutual-compassion is that of one body; when any limb of it aches, the whole body shares the agony, sleeplessness and fever that arises from it.”]Al-Bukhaari and Muslim[
The future belongs to Islam because it is the religion by which Allaah firmly fixed the principles of justice among His creatures -- Muslims and non-Muslims; Arabs and non-Arabs; black and white; male and female; young and old. He prescribed for each group its rights and duties -- a quality that is non-existent in any of the man-made systems and ideologies that most people follow and respect. These ideologies are full of deficiencies and are restricted to a particular place and time or the personal or national interests of those who formulated them.
The future is for Islam, for it is the religion with which Allaah preserves people’s lives, properties, honor and minds. He prohibits all killing of life except for a just cause, forbids the defamation of a person’s honor, disallows all that could affect the soundness of people’s minds such as narcotics and intoxicants and forbids the usurpation of properties unjustly. All this Allaah does through Islam, in order to protect the social structure of this Ummah from disintegrating.
There is no wonder then that a great and honorable future belongs to this religion. No amount of deception from the enemies of Islam, or their increasing assaults on the Muslims with their cavalry, infantry and wealth, nor their oppression such as killing and expelling people from their lands -- as the Jews do today, can weaken the firm bonds of this religion or disrupt its structure. For, the future is for Islam and the Muslims Inshaa’ Allaah and the victory belongs to Allaah and His Messenger, sallallaahu ‘alayhi wa sallam, and to the truthful and persevering Muslims -- those who know with certainty that victory comes with perseverance, relief comes after sorrow and that with every difficulty there is ease. Allaah Says )what means(:“They want to extinguish the light of Allaah with their mouths, but Allaah refuses except to perfect His light, although the disbelievers hate it.”]Quran 9: 32[.
Brothers in faith! If this Ummah wishes to attain the promised victory and be well-established on the land, it should truly practice Islam by giving Allaah His right of worship with all sincerity and completely abstain from associating anything with Him in acts of worship. It should implement His Law and submit to His Judgment in all matters and be pleased with that. It is then that the whole of humankind will have felicity -- and the rightly-guided leadership will become that of Islam, the religion of Allaah, the Omniscient, the All-Wise, the All-Knowing.

Share

Welcome to Islam, - Equality in Islam

Share

One basic element in the value system of Islam is the principle of equality or equity. This value of equality is not to be mistaken for or confused with identicalness or stereotype. Islam teaches that in the sight of Allaah Almighty, all people are equal, but they are not necessarily identical. There are differences of abilities, potentials, ambitions, wealth and so on.
The limitations in these examples are natural. The social limitations are those imposed by society as a result of experience and practice; in the final analysis, they are intellectual attitudes related to the previously mentioned traits. There is, for instance, the established difference between the ignorant and the learned. No one would assign major responsibilities that are crucial to the community to an ignorant person.
Yet, none of these differences can by themselves, establish the status of superiority of one man or race over another. The stock of man, the color of his skin, the amount of wealth he has and the degree of prestige he enjoys have no bearing on the character and personality of the individual as far as Allaah is concerned. The only distinction, which Allaah recognizes is the distinction in piety; the only criterion which Allaah applies, is the criterion of goodness and spiritual excellence. In the Quran, Allaah Almighty Says )what means(:"O mankind, indeed We have created you from male and female, and have made you into nations and tribes, that you may know one another. Indeed the most honored of you in the sight of Allaah is the most righteous. Indeed, Allaah is Knowing and Acquainted"]Quran 49:13[
This is to assert that in Islam, no nation is created to be above other nations or to rise above them. Man's worth in the eyes of men and in the eyes of Allaah is determined by the good he does, and by his obedience to Allaah.
The differences of race, color or social status are only incidental. They do not affect the true stature of man in the sight of Allaah. Again, the value of equality is not simply a matter of constitutional rights or the agreement of noblemen or condescending charity. It is an article of faith, which the Muslim takes seriously and to which he must adhere sincerely. The foundations of this Islamic value of equality are deeply rooted in the structure of Islam. It stems from basic principles such as the following:
)1( All men are created by One and the Same Eternal God, the Supreme Lord of all.
)2( All mankind belong to the human race and share equally in the common parentage of Aadam )Adam(, may Allaah exalt his mention, and Eve.
)3( Allaah is Just and Kind to all His creatures. He is not partial to any race, age or religion. The whole Universe is His Dominion and all people are His creatures.
)4( All people are born equal, in the sense that no one brings any possession with him; and they die equal in the sense that they take back nothing of their worldly belongings.
)5( Allaah judges every person on the basis of his own merits and according to his own deeds.
)6( Allaah has conferred on man, a title of honor and dignity.
Such are some of the principles behind the value of equality in Islam. When this concept is fully utilized, it will leave no place for prejudice or persecutions. And when this Divine ordinance is fully implemented, there will be no room for oppression or suppression. Concepts of chosen and gentile peoples, words such as ‘privileged’ and‘condemned’ races, expressions such as “social castes” and “citizens” will all become meaningless and obsolete.
Prophet Muhammad, sallallaahu ‘alayhi wa sallam, said:"O mankind, your Lord is One and your father is one. You all descended from Aadam, and Aadam was created from earth. He is most honored among you in the sight of God who is most upright. No Arab is superior to a non-Arab, no colored person to a white person, or a white person to a colored person except by Taqwa )piety(."]Ahmad and At-Tirmithi [
In another narration, the Prophet, sallallaahu ‘alayhi wa sallam, was asked:"Who among men is most favored by Allaah?' He,sallallaahu ‘alayhi wa sallam, replied: "A man who does the most good to people."]At-Tabaraani [Therefore, it would be unrealistic to assert the absolute equality of human beings, although humans are basically equal in rights, duties and accountability, and there is some degree of similarity in physical and mental traits, which enables them to understand and apply rules and laws. At the same time, it is obvious that there is a natural diversity among human beings in terms of traits and talents; therefore there will be limitations in natural, social and political positions. Some of the limitations are temporary, some permanent; some are infrequent, some frequent. However, a limitation is specific to a particular situation. It may not be generalized to inequality in other rights. A person who is morally upright is not equal to a crook in terms of morality, but they may be equal otherwise. Nor is an intelligent person equal to a dull one, but they are equal in other spheres. In the same way, a woman is not identical to man in her traits, gifts and abilities.

Share

Dought & clear, - (Knowledge ), - . Ruling on studying philosophy

Share

What is the ruling on studying philosophy? Please note that studying it is compulsory for us in Algeria.
Praise be to Allaah.
Firstly:
It should be understood what philosophy is and what its principles are, before stating what the ruling on studying it is, because passing a ruling on something is usually based on the way it is viewed.
Al-Ghazaali said inal-Ihya’(1/22): Philosophy is not one branch of knowledge, it is actually four:
1 – Geometry and mathematics: these are permissible as stated above, and there is no reason why they should not be studied unless there is the fear that one may overstep the mark and indulge in forbidden branches of knowledge, because most of those who study them overstep the mark and go on to innovations, thus the weak should be protected from them.
2 – Logic, which deals with the way in which evidence is to be used, the conditions of evidence being valid, the definition of what constitutes evidence and guidelines on the use of evidence. These come under the heading of‘ilm al-kalaam.
3 – Theology, which is discussion of the essence and attributes of Allaah, which also comes under the heading of‘ilm al-kalaam. The philosophers did not have any other kind of knowledge that was unique to them, rather they had some views and ideas which were unique to them, some of which constitute kufr and some bid’ah (innovation).
4 – Natural sciences, some of which go against sharee’ah, Islam and truth, so it is ignorance, not knowledge that may be mentioned alongside the other branches of knowledge. Some of it involves the discussion of the attributes of different elements and how one can be changed to another. This is similar to the way in which doctors examine the human body in particular, from the point of view of what makes it sick and what makes it healthy. They look at all the elements to see how they change and move. But medicine has an edge over the physical body in that it is needed, but there is no need for the study of nature. End quote.
Inal-Mawsoo’ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib al-Mu’aasirah(2/1118-1121) it says:
Philosophy is a Greek word composed of two words.Philooriginally meant selflessness, but Pythagoras turned it to mean love; andsophiawhich means wisdom. The word philosopher is derived from philosophy and means the lover of wisdom. But the meaning changed and came to mean wisdom.
Then the philosopher came to be called a wise man (hakeem). In the past the word philosophy referred to study of the basic principles, viewing knowledge as something based on rationality, the goal of which was the search for truth. For its supporters, philosophy is, as Dr. Tawfeeq al-Taweel described it: Rational examination, free from any restrictions and authority imposed on it from outside, and with the ability to go all the way on the basis of logic, propagating his view regardless of the difference between these (philosophical) views and what is customarily known, religious beliefs and the dictates of tradition, without being confronted or resisted or punished by any authority. In Aristotle’s view, the philosopher is of a higher status than a prophet, because the prophet understands things by means of imagination whereas the philosopher understands things by means of reason and contemplation. In their view, imagination is of a lower status than contemplation. Al-Faraabi agreed with Aristotle in viewing the philosopher as being of higher status than a prophet.
In this sense philosophy is opposed to wisdom, which in Islamic terminology refers to the Sunnah as defined by the majority of muhadditheen and fuqaha’, and in the sense of judgement, knowledge and proficiency, alongside moral guidelines which control the whims and desires of the self and keep it from doing haraam things. The wise man is the one who has these characteristics, hence philosophy, as defined by the philosophers, is one of the most dangerous falsehoods and most vicious in fighting faith and religion on the basis of logic, which it is very easy to use to confuse people in the name of reason, interpretation and metaphor that distort the religious texts.
Imam al-Shaafa’i said: The people did not become ignorant and begin to differ until they abandoned Arabic terminology and adopted the terminology of Aristotle. Even though philosophy existed in the ancient civilizations of Egypt, India and Persia, it became most famous in Greece and became synonymous with that land, the reason being that the Greek philosophers were interested in transmitting it from the legacy of idolatrous peoples and the remnants of the divinely-revealed religions, benefiting from the scriptures of Ibraaheem and Moosa (peace be upon them) after the Greek victory over the Hebrews after the captivity in Babylon, and benefiting from the religion of Luqmaan the Wise. So there was a mixture of views that confirmed the divinity and Lordship of the Creator that was contaminated with idolatry. Therefore the Greek philosophy was in some ways a revival more than an innovation.
Ibn Abi’l-‘Izz, the commentator onal-Tahhaawiyyah, summed up the schools of philosophical thought about the five basic principles of religion in their view, as follows:
That God does exist but He has no reality or essence, and He does not know the details of His creation, but He does know about its general terms, thus they denied that He creates the deeds of His slaves. They also did not believe in His Books, as in their view God does not speak or talk, and the Qur’aan is just something that shines from active reasons into purified human hearts. Exalted be Allaah far above what they ascribe to Him. There is no separate entity that ascends or descends, rather in their view it is all ideas in the mind that do not exist in reality. The philosophers are the one who most deny the Last Day and its events. In their view Paradise and Hell are no more than parables for the masses to understand, but they have no reality beyond people’s minds.
The Greek philosophers still have an impact on all western philosophies and ideologies, ancient and modern. Indeed, most of the Islamic kalaami groups were influenced by them. The terminology of Islamic philosophy did not emerge as a branch of knowledge that is taught in the curriculum of Islamic studies until it was introduced by Shaykh Mustafa ‘Abd al-Razzaaq – the Shaykh of al-Azhar – as a reaction to western attacks on Islam based on the idea that Islam has no philosophy. But the fact of the matter is that philosophy is an alien entity in the body of Islam. There is no philosophy in Islam and there are no philosophers among Muslims in this deviant sense. Rather in Islam there is certain knowledge and prominent scholars who examine matters. Among the most famous philosophers who were nominally Muslims were al-Kindi, al-Faraabi, Ibn Sina (Avicenna) and Ibn Rushd (Averroes). End quote.
Secondly:
The majority of fuqaha’ have stated that it is haraam to study philosophy. Among their comments on that are the following:
1 – Ibn Nujaym (Hanafi) said inal-Ashbaah wa’l-Nazaa’im: Acquiring knowledge may be an individual obligation, which is as much as one needs for religious commitment to be sound; or it may be a communal obligation, which is in addition to the previous and is done for the benefit of others; or it may be recommended, which is studying fiqh and ‘ilm al-qalb (purification of the heart) in depth; or it may be haraam, which is learning philosophy, magic (sleight of hand), astrology, geomancy, natural science and witchcraft. End quote fromal-Ashbaah wa’l-Nazaa’ir ma’a Sharhiha: Ghamaz ‘Ayoon al-Basaa’irby al-Hamawi (4/125).
2 – al-Dardeer (Maaliki) said inal-Sharh al-Kabeer, discussing the kind of knowledge which is a communal obligation: Such as studying sharee’ah, which is not an individual obligation, and which includes fiqh, tafseer, hadeeth and ‘aqeedah, and things that help with that such as (Arabic) grammar and literature, tafseer, mathematics and usool al-fiqh – not philosophy, astrology or ‘ilm al-kalaam, according to the most sound opinion.
Al-Dasooqi said in hisHaashiyah(2/174): His phrase “according to the most sound opinion” means that it is forbidden to read the books of al-Baaji, Ibn al-‘Arabi and ‘Iyaad, unlike the one who says that it is essential to learn it in order to understand ‘aqeedah and basic religious issues. But al-Ghazaali said that the one who has knowledge of ‘ilm al-kalaam knows nothing of religious beliefs except the beliefs that the common people share, but they are distinguished by their ability to argue and debate.
3 – Zakariya al-Ansaari (Shaafa’i) said inAsna al-Mataalib(4/182): As for learning philosophy, magic (sleight of hand), astrology, geomancy, natural science and witchcraft, it is haraam. End quote.
4 – al-Bahooti (Hanbali) said inKashshaaf al-Qinaa’(3/34): The opposite of shar’i knowledge is knowledge that is haraam or makrooh. Haraam knowledge is like ‘ilm al-kalaam in which they argue on the basis of pure reason or speak in a manner that contradicts sound, unambiguous reports. If they speak on the basis of reports only or on the basis of texts and rational thought that is in accordance with them, then this is the basis of religion and the way of ahl al-sunnah. This is what is meant by the words of Shaykh Taqiy al-Deen. In his commentary he explains that even better. [Haraam knowledge also includes] philosophy, magic (sleight of hand), astrology and geomancy, as well as alchemy and natural sciences. End quote.
It should be noted that an exception from this prohibition is made for those who study it as a speciality in order to explain its deviations and refute the falsehoods that they stir up.
Thirdly:
If studying philosophy is compulsory, then you must beware of believing in any of its falsehoods or admiring its people. You should strive hard to acquire shar’i knowledge, especially that which has to do with ‘aqeedah (belief), so that you will develop immunity and resistance to specious arguments.
We ask Allaah to help and guide you.
And Allaah knows best.

Share

Dought & clear, - (Knowledge ), - Daa’iyah asking about books on the topic of takfeer, implementation of sharee’ah and seeking the help of the Prophet (peaceand blessings of Allaah be upon him)

Share

I am doing da’wah, and I have been asked some questions about takfeer and rebelling against rulers, and also about seeking intercession through the Prophet (peace and blessings of Allaah be upon him) and asking him for help. Can you tell me of some sources that give answers to such problems, or answer them?.
Praise be to Allaah.
We ask Allaah to bless your efforts and to increase you in knowledge, guidance and strength.
With regard to the first question, there follow some books which we recommend to you:
1. Nawaaqid al-Eemaan al-Qawliyyah wa’l-Amaliyyahby Dr. ‘Abd al-‘Azeez ‘Abd al-Lateef
2. Nawaaqid al-Eemaan al-I’tiqaadiyyahby Dr Muhammad ibn ‘Abd-Allaah al-Wuhaybi
3. Dawaabit al-Takfeerby Dr ‘Abd-Allaah al-Qarni
4. al-Hukam bi Ghayri ma Anzala Allaah Ahwaaluhu wa Ahkaamuhuby Dr ‘Abd al-Rahmaan al-Mahmood [available in English under the titleMan-Made Laws vs. Sharee’ah, published by International Islamic Publishing House, Riyadh, Saudi Arabia].
5. Wujoob Tahkeem Shara’ Allaahby ‘Abd al-‘Azeez ibn Baaz
6. Zaahirat al-Ghuluw wa’l-Takfeer: al-Usool wa’l-Asbaab wa’l-‘Ilaajby Dr Naasir ‘Abd al-Kareem al-‘Aql
7. al-Ghuluw fi Hayaat al-Muslimeen al-Mu’aasireenby ‘Abd al-Rahmaan ibn Ma’al al-Luwayhiq
With regard to the second issue, there follow some books which we recommend to you:
1. al-Waasitah bayna al-Haqq wa’l-Khalqby Shaykh al-Islam Ibn Taymiyah
2. Qaa’idah Jaleelah fi’l-Tawassul wa’l-Waseelahby Shaykh al-Islam Ibn Taymiyah
3. Ghaayat al-Amaani fi’l-Radd ‘ala al-Nabahaaniby al-Aloosi
4. al-Tawassul Anwaa’uhu wa Ahkaamuhuby Shaykh al-Albaani [available in English under the titleTawassul: Seeking a means of nearness to Allaah – Its Types and its Rulings, published by al-Hidaayah Publishing and Distribution, Birmingham, England].
5. al-Radd ‘ala Shubuhaat al-Musta’eeneen bi Ghayr-Allaahby Ahmad ibn Ibraaheem ibn ‘Eesa
6. Fath al-Majeed Sharh Kitaab al-Tawheedby ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh
7. Tayseer al-‘Azeez al-Hameed Sharh Kitaab al-Tawheedby Sulaymaan ibn ‘Abd-Allaah Aal al-Shaykh
8. al-Irshaad ila Saheeh al-I’tiqaad wa’l-Radd ‘ala Ahl al-Shirk wa’l-Ilhaadby Shaykh Saalih al-Fawzaan
and there are famous books of fatwas by Shaykhs: Muhammad ibn ‘Abd al-Wahhaab, Muhammad ibn Ibraaheem, ‘Abd al-‘Azeez ibn Baaz, Muhammad ibn Saalih al-‘Uthaymeen, as well as Fataawa Shaykh al-Islam Ibn Taymiyah, Fataawa al-Lajnah al-Daa’imah. These books contain a great deal of useful information on the issues mentioned in the question.
And Allaah is the Source of strength.

Share