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Friday, June 6, 2014

Welcome to Islam, - Islam does not tolerate the killing of innocents




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Islam is portrayed as a religion of “terror” and “killing”, yet this is just one of the most widely held misconceptions about Islam. Allaah Almighty states unambiguously in the Quran )what means(:"Nor take life -- which Allaah has made sacred -- except for just cause. And if anyone is slain wrongfully, we have given his heir authority )to demand retaliation or to forgive(: but let him not exceed bounds in the matter of taking life, for he is helped )by the Law(."]Quran 17:33[
Based on this verse, it is Islamically unlawful to murder anyone who is innocent of any crime. At this point, we would do well to remember the distinction between the Quran and Sunnah, and the Muslims. Only the Quran and Sunnah are guaranteed to be in accordance with what the Creator desires, whereas the Muslims may possibly deviate. Hence, if any Muslim kills an innocent person, that Muslim has committed a grave sin, and the action cannot be claimed to have been committed "in the name of Islam."
It should be clear, then, that the oft-used term "Muslim terrorist" is almost an oxymoron: by killing innocent people, a Muslim is committing a grave sin, and Allaah is Just. This phrase is offensive and demeaning of Islam, and it should be avoided. It is hoped that as the general level of public awareness and understanding of Islam increases, people will keep "terrorism" and "Islam" separate from each other, and not use them in the same phrase.
Jihaad or Holy War?
Another misunderstood Islamic concept is that the Creator has imposed `Jihaad' on us. The term "holy war" has come from the time of the Crusades, and originated in Europe as a rallying cry against the Muslims inJerusalem. Jihaad is an Arabic word, meaning struggle, but in the context of many verses in the Quran, it carries the meaning of military struggle or war. Allaah gradually introduced the obligation of military struggle to the Muslim community at the time of the Messenger, sallallaahu ‘alayhi wa sallam. The first verse ever revealed in that connection is as follows, )which means(:"Permission )to fight( is given to those upon whom war is made because they are oppressed, and most surely Allaah is well able to assist them."]Quran 22: 39[
This verse lays down the precondition for all wars in Islam: there must exist certain oppressive conditions on the people. The Creator unequivocally orders us to fight oppression and persecution, even at the expense of bloodshed as the following verse shows in which Allaah Says )what means(:"And fight in the cause of Allaah with those who fight with you, and do not exceed the limits, surely Allaah does not love those who exceed the limits. And kill them wherever you find them, and drive them out from where they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque )in Makkah( until they fight with you in it, but if they do fight you, then slay them; such is the reward of the unbelievers. But if they desist, then surely Allaah is Forgiving, Merciful. And fight with them until there is no persecution, and religion should be only for Allaah, but if they desist, then there should be no hostility except against the oppressors."]Quran 2:190-192[
As one might imagine, the method of military struggle has been clearly and extensively defined in the Quran and Sunnah. Since this is a vast subject, we can simply summarize part of it by noting that it is unlawful to kill women, children, the sick, the old and the innocent. From the Sunnah, we find: Narrated 'Abdullaah, may Allaah be pleased with him:"During some of the battles of the Prophet, sallallaahu ‘alayhi wa sallam, a woman was found killed. Allaah's Apostle disapproved the killing of women and children."]Al-Bukhaari[
A related misconception about Jihaad is often propagated by Muslims who say that: "Jihaad is only for self-defense of physical borders." The Quran and Sunnah refute this notion categorically. As the verses cited above show, Jihaad is obligatory wherever there is injustice, and Muslims need not acknowledge imaginary lines around the earth when it comes to upholding this obligation. The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, has also commented on this extensively in the Sunnah. From the study of the Sunnah, we find: Narrated Abu Moosaa, may Allaah be pleased with him:"A man came to the Prophet, sallallaahu ‘alayhi wa sallam, and asked: 'A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allaah's Cause?' The Prophet, sallallaahu ‘alayhi wa sallam, said: "He who fights that Allaah's Word )i.e. Islam( should be superior, fights in Allaah's Cause."]Al-Bukhaari[
Hence, the Creator obligates us to fight wherever people are being deprived of freely hearing or practicing the Message of Allaah, as contained in the Quran and Sunnah. Sayyid Qutb, a famous Muslim scholar eloquently discusses the notion of Jihaad and self-defense in his book Milestones: "If we insist on calling Islamic Jihaad a defensive movement, then we must change the meaning of the word `defense' and mean by it `defense of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial or class distinction."
Judicial System of Islam:
A third major area of misconceptions about Islam is that of the Islamic judicial system, which is considered unnecessarily harsh. This assumption is weak in two respects. First, it presupposes that human beings are more just and more merciful than the Creator, and therefore we can change the law. Second, it is often based on gross oversimplifications of Islamic law, such as saying: "all thieves get their hands cut off!"
The Quran and Sunnah make it clear that the law of retaliation )or equality( governs us for murder and physical injury, but forgiveness is better as the following verses from the Quran show; Allaah Says )what means(:"The recompense for an injury is an injury equal thereto )in degree(: but if a person forgives and makes reconciliation, his reward is due from Allaah: for )Allaah( loves not those who do wrong. But indeed if any do help and defend themselves after a wrong )done( to them, against such there is no cause of blame. The blame is only against those who oppress men and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a grievous penalty. And whoever is patient and forgiving, these most surely are actions due to courage."]Quran 42:40-43[
The Creator ordained the law of retaliation for us, knowing full well that we might question it. In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam, this discussion is moot: The Creator has decided the matter for us. He has however given us an interesting verse in the Quran, which advises to consider the matter carefully if we want to understand it; the verse says )which means(:"And there is life for you in )the law of( retaliation, O people of understanding, that you may guard yourselves."]Quran 2:179[
Most people are also unaware of the stringent conditions, which must be met for the law of retaliation to be applicable. The Sunnah is full of examples of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, showing us when the law's preconditions were fulfilled. For example, a thief is only liable to lose his or her hand if the stolen item exceeds a certain value, and if it is proven that the item was taken from its normal resting place. Stealing food is not punishable by the loss of one's hand, and other items are exempt as well. This is just an example of how carefully the law is applied in Islam. Moreover, it must be clarified that penalties in Islam are meant to establish peace and security for the society.
The Sword of Islam:
Finally, another reason advanced for this prevalent misconception is that Islam `spread by the sword'. It should be clear by now that we must always distinguish between the Quran and Sunnah and the Muslims, when it comes to determining what the Creator has asked of us. Allaah has stated clearly in the Quran )which means(:"There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever rejects Satan )and what he calls to( and believes in Allaah, he indeed has laid hold on the firmest handhold, which shall not break off, and Allaah is Hearing, Knowing."]Quran 2:256[
Hence, it is impossible to accept Islam under duress. Even if misguided Muslims were to try to `force' Islam somehow on others, based on the previous verse, it would not be accepted by the Creator. Historical arguments that try to demonstrate that Muslims did not `convert others by force' are actually secondary to the argument given above. However, it is worth noting that historically, Islam did spread by peaceful means.
The Message of the Creator was introduced inAfricaand southeast Asia by trading Muslims. People started converting to Islam in big numbers when the Muslims liberated them from the clutches of the cruel rulers, who used to tax then heavily and loot precious belongings from them whenever they wished. Today the largest Muslim country in the world isIndonesia. The military expeditions that led to the conquest of large swathes of territory in Europe and centralAsiawere all marked by tolerance of other creeds and faith.





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Welcome to Islam, - Our position towards people who introduce misconceptions




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Now, what should be our stance towards these people who introduce and arousemisconceptions? Should we sit with them? Should we listen to what they say? Did Allaah not command us not to sit with them and not to listen to what they say in the abovementioned verse? Did the Prophetsallallaahu 'alayhi wa sallam not warn us against them in this regard when he said:“Beware of mixing with them.”
Did theProphetsallallaahu 'alayhi wa sallam not comment on the saying of Allaah which means:“…As for those in whose hearts is deviation ]from truth[, they will follow that of it which is unspecific, seeking discord and seeking an interpretation ]suitable to them[…”]Quran 3: 7[ by saying:“When you see people who arouse misconceptions, beware of them, because they are the ones referred to in this )verse(.”]Al-Bukhaari & Muslim[
Our Salaf, may Allaah have mercy upon them, would adopt a very tough stance towards those who aroused and spread misconceptions. Once, ‘Umar ibn Al-Khattaab, may Allaah be pleased with him, heard that a man by the name of Subaygh ibn ‘Aslam was asking questions that created doubts and misconceptions in the minds of the people, so ‘Umar, may Allaah be pleased with him, summoned him and beat him until the man said: “O leader of the believers! Please! This is enough! I am now clear about the things I inquired about.” After this, ‘Umar, may Allaah be pleased with him, sent him to live in exile in another city and commanded the people to boycott him, which they did. This continued until the governor of that city sent a letter to 'Umar, may Allaah be pleased with him, seeking permission to allow people to talk to him, as his life had become a miserable one.
Also Ibn ‘Umar, may Allaah be pleased with him, was once informed that a man by the name of Najdah, who was a member of the deviant Khawaarij sect, was spreading doubts and misconceptions, but he, may Allaah be pleased with him, avoided listening to the specific details of what he was propagating, lest it would affect his heart. Note that he did this despite him being one of the well-established scholars amongst the Companions, may Allaah be pleased with them.
Ibn Mas’ood, may Allaah be pleased with him, said regarding misconceptions: “He who lives long enough to see those who spread misconceptions should run away and refuse to talk or listen to them.” One does not have to physically leave the city they are in, but he must allow his heart and mind to escape, for his own protection.
Al-Fudhayl, may Allaah have mercy upon him, said: “If a man consults a person about a matter and the later directs him to inquire from an innovator, then he has betrayed Islam. Beware of sitting with innovators because they will divert you from the truth … he who sits with innovators has become poisoned )i.e. in his mind(, so be aware of him.”
How did Jahm ibn Safwaan, to whom the deviant sect of Al-Jahmiyyah is attributed, divert from the right path? He did this by sitting with atheists who asked him: “Sit with us and discuss your religion, if we convince you then follow our way, and if you convince us, then we will follow yours.” He thought of this as a good opportunity to convince them. They then asked him: “You claim to have a Lord, but did you ever see him, hear him, smell him, find any trace of him, or see a statue that resembles his form?” He replied: “No!” So they said: “Then he does not really exist” Jahm sat for forty days after that, not knowing who to worship as a result of this debate.
Unfortunately, Jahm did not possess the intelligence to debate, because if he did, he could have asked them in return if they possessed brains, to which the answer would of course be yes; after this he could have asked them the same questions that they asked regarding Allaah about their brains, and conclude that they did not possess any.
A man came to a scholar and asked him: “What are the Jinn created from?” He answered: “Fire.” The man then asked: “Then how can they be punished with fire if they are created from it?” The scholar asked: “What are you created from?” The man replied: “Clay.” So the scholar asked him: “Well, why do you get injured if you are hit with dried clay?”
Many people deviated simply due to allowing themselves to sit with others who aroused certain misconceptions; they listened to what they had to say and thus became confused and doubtful. Others read books that addressed and discussed misconceptions. Yet others deviated due to surfing websites that propagate misconceptions and by chatting online to the people behind them. There is a final type whose curiosity led them to browse such websites simply to see what they contained, and they thus fell into their traps.
One may ask why Allaah decreed for such misconceptions to spread. We say that it is a means of testing people generally, as well as their reaction and steadfastness. Of course Allaah knew how people would react before they were even created, but it is to make their reaction evident, as He Sayswhat means:“Or do you think that you will enter Paradise while Allaah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?”]Quran: 142[ How can anyone be admitted into Paradise without having persevered and fought Jihaad? It is not possible. The Knowledge of Allaah must become manifested in reality.
The issue of listening to misconceptions is a grave one, especially during the era in which we live when we are exposed to so many things via numerous means that could divert people and poison their hearts and minds. Yes we must face these misconceptions and expose their reality to people, but this is the responsibility of the people of knowledge and not that of the common masses – their task is to stay away form such evils and their propagators and not expose themselves to them, because they would not then have the tools to defend themselves and protect their minds and hearts from being influenced. If a common person were to become exposed to any misconception, or even think about one, he should immediately refrain from this thinking and rush to inquire from trustworthy scholars to clarify the matter for him as Allaah Says what means:“…So ask the people of the message )i.e. people of knowledge(if you do not know.”]Quran 21: 7[
What are the methods that the deviants deploy to confuse people? They might quote a text from the Qur’aan or the Sunnah that is general in it is meaning and apply it to specific cases were it is not applicable, or quote a part of it, or explain it to mean other than what Allaah or the Prophet sallallaahu 'alayhi wa sallam intended it to mean. They decorate their ideas with eloquent phrases to confuse people; and many people are deceived by these decorations, because they are presented in a very clever way.
When a follower of the truth tries to refute these misconceptions, the propagators of doubt prevent him from doing so and play around with the words and terms he uses, but when a deviant requests to speak, they open the way for him via numerous satellite television channels, or various other media.
Lastly, deviant people generally do not dare to debate with well founded scholars. This is why the deviant Khawaarij deviant sect refused to debate with Ibn ‘Abbaas, may Allaah be pleased with him, when he went to publicly debate with them regarding their beliefs.




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Dought & clear, - Bid‘ah of Sha‘baan




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What is Shab e Baraat that is celebrated by many South Asian Muslims?
Praise be to Allaah.
Some Muslims celebrate the middle of Sha‘baan, fasting on that day and spending that night in prayer (qiyaam). There is a hadeeth concerning that which is not saheeh, hence the scholars regarded celebrating this day as an innovation (bid ‘ah).
Muhammad ‘Abd al-Salaam al-Shuqayri said: Imam al-Fatni said inTadhkirat al-Mawdoo‘aat: Among the innovations that have been introduced on “Laylat an-Nusf” (mid-Sha‘baan) is al-Salaat al-Alfiyyah, which is one hundred rak‘ahs in which Soorat al-Ikhlaas is recited ten times in each rak‘ah, offered in congregation; they pay more attention to this than to Jumu‘ah and Eid prayers, although there is no report concerning it, except da‘eef (weak) and mawdoo‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors ofal-Qootandal-Ihya’and others, nor should we be deceived by what was mentioned in Tafseer al-Tha‘labi, that it is Laylat al-Qadr. End quote.
Al-‘Iraaqi said: The hadeeth about the prayer on Laylat al-Nisf (mid-Sha‘baan) is false. Ibn al-Jawzi narrated it inal-Mawdoo‘aat(which is a compilation of fabricated hadeeths):
Chapter on the hadeeth, prayer and supplication on Laylat al-Nisf:
The hadeeth, “When the night of ‘nisf Sha‘baan’ (mid-Sha‘baan) comes, spend the night in prayer and fast on that day” was narrated by Ibn Maajah from ‘Ali. Muhashiyyah said: (It was also narrated) inal-Zawaa’id. Its isnaad is da‘eef (weak) because of the weakness of Ibn Abi Basrah, of whom Ahmad and Ibn Ma‘een said: He fabricates hadeeth. End quote.
Praying six rak‘ahs on Laylat al-Nisf with the intention of warding off calamity, having a long life and being independent of people, and reciting Ya-Seen and offering du‘aa’ in between that -- there is no doubt that this is something that has been introduced into the religion and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The commentator onal-Ihya’said: This prayer is well known in the books of later Sufi masters, but I have not seen any saheeh report in the Sunnah to support it and the connected du‘aa’. Rather this is the action of some shaykhs. Our companions said: It is makrooh to gather on any of the nights mentioned in the mosques or elsewhere. Al-Najm al-Ghayti said, describing spending the night of al-Nisf min Sh‘baan (mid-Sha‘baan) praying in congregation: That was denounced by most of the scholars of the Hijaz, including ‘Ata’ and Ibn Abi Mulaykah, the fuqaha’ of Madinah and the companions of Maalik. They said: All of that is an innovation (bid‘ah) and there is no report to suggest that the Prophet spent that night in praying in congregation or that his Companions did that either. Al-Nawawi said: The prayers of Rajab and Sha‘baan are two reprehensible innovations. End quote fromal-Sunan wa’l-Mubtada‘aat, p. 144
Al-Fatni (may Allah have mercy on him) said, after the comments quoted above: The common folk are so infatuated with this prayer that they stored up a lot of fuel for it and many evils resulted from it, and many transgressions are committed which we do no need to describe. (It is so bad that) the close friends of Allah feared His punishment and fled into the wilderness. The first time this prayer occurred was in Bayt al-Maqdis (Jerusalem) in 448 AH. Zayd ibn Aslam said: We never saw any of our shaykhs or fuqaha’ saying that Laylat al-Baraa’ah (15 Sha‘baan) had any superiority over other nights. Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.
End quote fromTadhkirat al-Mawdoo‘aatby al-Fatni, p. 45
See:al-Mawdoo‘aatby Ibn al-Jawzi, 2/127;al-Manaar al-Muneef fil Saheeh wa’l-Da‘eefby Ibn al-Qayyim, p. 98;al-Fawaa’id al-Majmoo‘ahby al-Shawkaani, p. 51
Some people use the word al-Sha‘baaniyyah to refer to the last days of Sha‘baan, and say, “These are the days of bidding farewell to food,” and they take advantage of these days to eat a lot before Ramadan begins. Some scholars say that this idea was originally taken from the Christians, who used to do that as their fasting period (Lent) approached.
To sum up, there is no celebration in Sha‘baan and there is no special act of worship to be performed in the middle of it or during the last days of the month. Doing that is an innovation that has been introduced into the religion.
And Allah knows best.


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Dought & clear, - Gathering to eat and celebrate on the last day of Sha’baan




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Some families get together on the last night of Sha’baan and make food, and some of their lders recite poems for this occasion. What is the ruling on this getting together to eat?
Praise be to Allaah.
We put this question to Sahykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who replied as follows:
I think that this is closer to bid’ah (innovation), and it should be disallowed rather than permitted, because it is being taken as an “Eid” (regular celebration). If it happened only once, then it is OK.
Our response is: we do not allow it.
And Allaah knows best.



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