Strength in Faith – a Virtue of the Believers – I

Strength in religion, determination in practicing it andpatience in
enduring hardships for its sake constitute an aspect of true mettle.
Such is the personality of Prophets, Messengers and those who follow
them willingly and sincerely until the Day of Judgment. Some of their
other qualities are their strict adherence to the religion of Allaah
The Almighty and assertion of truth openly in the face of oppressors
and tyrants. Indeed, even one person with these abilities is better
than masses who fulfill the wishes anddemands of the dissolute
disbelievers, even if only in words.
This strength in faith yields the love and pleasure of Allaah The
Almighty. He even ordered His Prophets, may Allaah exalt their
mention, to possess it, such as in the verse (which means): {O
Yahya(John), take the Scripture powerfully} [Quran 19:12];
"powerfully" here means ardently, keenly and persistently.
Allaah The Almighty also commanded Moosaa (Moses) Saying (what means):
{Take them with power [determination] and order your people to take
the best of it.} [Quran 7:145] His instructions to the Children of
Israel were similar, when He Said (what means): {Take what We have
given you with power [determination].} [Quran 2:63] Mujaahid
commented, "'Withpower' denotes practicing what it calls for; it also
refers to obedience and due diligence."
The Children of Israel were oppressed by Pharaoh, who claimed Lordship
and Divinity. He used to slay their male newbornsand let their girls
live; he would also employ them in forced labor.Yet, they were not
ordered to submit, accept humiliation and adjust to their suffering
and painful reality; they could not change faith-related concepts and
declare prohibitions as lawful or render what is allowed as
impermissible, as some peoplecall for today and others actually do in
practice. Instead, the Children of Israel were ordered bythe verse
(which means): {Take what We have given you with power
[determination].} [Quran 2:63]
Unfortunately, the reality of our lives contradicts these meanings, as
if we do not heed a lesson, for the affliction, persecution and
domination of enemies cannot cease, except when we have unwavering
conviction and deep-rooted faith. Verily, this is the only escape from
tribulations in life, as there is no refuge from Allaah The Almighty
except with Him and no protection from His decree except for the mercy
He confers on people.
Despite that, we continue to be like an individual seeking shelter
from the scorching sun in fire or like dehydrated donkeys about topass
out in the extremely hot weather even though they are carrying water
on their backs. Wecontinue to commit sins, contravene the religion of
Allaah The Almighty, alter the concept of allegiance [to believers]
and disassociation [from disbelievers], and modify Islamic rules in
our educational system, media and in both public and private spheres
of life. All this is done to appease those who oppose Islam. Thus, it
only increases us in weakness and them in their transgression. We
behave as if we have no way out of this harsh reality and that we
cannot pursue the means of real power or possess the ability to
restrain our enemies from persisting in their corruption
andaberration.
In fact, some of us, when afflicted with a calamity, seek help from
creatures, even from these very rivals of ours, as if we were sheep
asking foxes to protect us. Even the disbelievers would sincerely
supplicate to Allaah The Almighty for salvation when they were at sea;
then, they used to throw their idols in the sea and ask for help from
Him. How could such enemies of Islam guide us while Allaah The
Almighty has led them astray? Will they raise us to an honorablestatus
while He has humiliated them? Allaah The Almighty Says (what means):
{Here you are loving them but they are not loving you.} [Quran 3:119]
Indeed, power cannot be sought from creatures; even the Muslims of
them are still weak. Therefore, how can we seek it from our enemies
even as their appearancebetrays vehement hatred and their hearts
conceal what is even greater?
True strength only transpires when we apply the divine revelation,
work for the Hereafterand our hearts rely willingly and lovingly only
on Allaah The Powerful and the firm Possessor of strength, Who Says
(what means):
• {Indeed, it is your Lord Who is the Powerful, the Exalted in might.}
[Quran 11:66]
• {And Allaah will surely support those who support Him. Indeed,
Allaah is Powerful and Exalted in might.} [Quran 22:40]
• {Allaah has written, "I will surely overcome, I and My messengers."
Indeed, Allaah is Powerful and Exalted in might.} [Quran 58:21]
Allaah The Almighty has also ordered us to prepare ourselves against
our rivals and pursue the means of power, whether material or
psychological, such aswhen He Says (what means): {Andprepare against
them whatever you are able of power and of steeds of war by which you
may terrify the enemy of Allaah and your enemy.} [Quran 8:60]
Furthermore, the Prophet symbolically said: "Indeed, poweris archery."
[Muslim]
But, the greatest form of power is that of belief and conviction. Abu
Hurayrah narrated that the Prophet said: "A strong believer is better
and more lovable to Allaah than a weak believer; and there is good in
each. Seek what gives you benefit[in the Hereafter] and seek help from
Allaah and do not lose heart..." [Muslim]
The disbelievers may dominate Muslim countries and consequently some
of us start to cower in fear, weakening our Ummah (nation) by this
attitude and exaggerating the power of the enemy. This is, in fact,
the outcome of our weak faith and the effects of Satan on us, as
Allaah The Almighty Says (what means): {That is only Satan who
frightens [you] of his supporters. So fear them not, but fear Me, if
you are [indeed] believers.} [Quran 2:175]
Our standards have been reversedso much so that we have becomelike
lions in dealing with the righteous and like ostriches in facing the
disbelieving enemies. However, we must be, as Allaah The Almighty Says
(what means): {Muhammad is the Messenger of Allaah; and those with him
are forceful against the disbelievers, merciful among themselves.}
[Quran 48:29]
Ibn 'Abbaas recounted that the people who gave the pledge to the
Prophet at Al-Hudaybiyah were forceful with the disbelievers, like a
lion is withhis prey. Indeed, this is the characteristic of true
believers; they are tough and severe with those who do not believe,
and merciful and good with the righteous. When they encounter those
who refuse to have faith, they have a surly and angry countenance;
and, they wear a smiling and cheerful face for theirMuslim brothers,
as stated by IbnKatheer .
The Prophet himself, used to be patient in the face of personal harms
that afflicted him. However, if the matter was related to Allaah The
Almighty, hewould implement His directives as forcefully as He
decreed. Truly, this strength is the best way to deter the
disbelievers and those who flout the limits of Allaah, and it also
helps to achieve security.

Damage and Damages

Allaah The Most High has prohibited usurping other people's property
and has imposed liability for whatever is damaged of the property
taken without right even if by mistake. Whoever damages another's
property - and this being considerable - without its owner's
permission, is financially liable to make up for it.
Imaam Al-Muwaffaq said: "There is no juristic disagreementin this
regard, whether the damage is intentional or not, andwhether the one
causing it is legally accountable or not."
Similarly, whoever causes the damage of another's wealth is
financially liable for it. For example, when one opens a gate causing
what is locked in to be lost or stolen, or when one unfastens a
container causing what is therein to be wasted and damaged, one is
liable for them. Likewise, if someone ties a riding animal in a narrow
street causinga passerby to stumble and be harmed or injured, he has
to pay him for the damage caused. This is exactly like the one who
parks a car in the middle of the street and as a result another car or
a person is hit, whereby damage is caused, the one who has parked the
car is liable to make up for the damage. This opinion is based on the
Hadeeth related by Ad-Daraqutni and other compilers of Hadeeth that
states: "If one ties a riding animal in oneof the pathways of the
Muslims, or in one of their markets, and it treads on someone (or
something) by one of its front or back legs, one is liable for it."
[Ad-Daraqutni and Al-Bayhaqi]
The same ruling applies when one leaves clay, a piece of wood or a
stone in a pathway or digs a hole in it, causing harm or injury to a
passerby. In the same way, ifsomeone throws watermelon peels or lets
water in the street, causing a passerby to slip and getinjured, he is
to make up for it. People who do all such actions are financially
liable for the resulting damage, as such deeds are regarded as
transgression.
Unfortunately, there are many such instances of carelessness
everywhere nowadays; too many holes are heedlessly dug on the roads
and streets, too many blocks and obstacles are put therein, and too
much damage is caused by that heedlessness due to the lack of control
and supervision. Some people may even occupy streets as if they were
their own, dedicating them for their own use, causing harm to those
passing by without caring for the sins they are committing in this way
or the punishment that awaits them.
Among the matters that incur financial liability is when one has a mad
dog that assaults the passersby or bites any of them. The owner of the
dog is liable to make up for the resulting damages or injuries, for
having such a dog is an act of transgression. On the other hand,if
someone digs a well in his courtyard for his own benefit, he is
financially liable for any damage that might be caused through it; he
is obliged to keep it in a condition that prevents harming the
passersby. However, if he leaves it without such precautions, he is
deemed a transgressor.
Moreover, if someone owns cattle, he is obliged to keep themaway from
damaging other people's crops especially at night;otherwise he is
financially liable for whatever they damage. The Prophet judged in
such a case: "The owners of property (i.e. cattle) should keep it
during the daytime and they are liable for the damages they (the
cattle) cause during the nighttime." [Imaam Ahmad, Abu Daawood, and
Ibn Maajah]
The owner of a domestic animal is not liable for it during the
daytime, except if he releases it close to what it usually
damages.Imaam Al-Baghaawi said: "Scholars maintain that the owners of
grazing cattle are not liable for the people's properties they (the
cattle) damage during the daytime. However, their owners are liable
for whatever they damage during the night, for it is conventional that
the owners of gardens and orchards are to protect them properly during
the daytime while the cattle owners are to detain them during the
nighttime. Thus, whoever breaks this habit has deviated from the
convention. This is in case the owner of the cattle is absent, but if
he is there,he has to pay for what his cattle have damaged."
In the Quran, Allaah mentions a story about Prophets Daawood (David)
and Sulaymaan (Solomon),may Allaah exalt their mention, and their
judgment concerning a similar case of damage. Allaah, The Exalted,
Says (what means): {And [mention] David and Solomon, when they judged
concerning the field —when the sheep of a people overran it [at
night], and We were witness to their judgment. And We gave
understanding of the case to Solomon, and to each [of them] We gave
judgment and knowledge. And We subjected the mountains to exalt [Us],
along with David and [also] the birds. And We were doing [that].}
[Quran 21: 78 -79]
Shaykh al-Islaam Ibn Taymiyyah said: "According to the Quran,
Sulaymaan (Solomon) was clearly favored by understanding the wisdom of
liability on equal terms. The sheep were grazing atnight and damaged a
grape orchard. Daawood judged that the shepherds should pay the exact
value of the damage, and then he estimated the sheep and found that
their value was equal to the compensation for the damage. Therefore,
he gave judgment that all the sheep should be given to the owner of
the orchard. However, Sulaymaanjudged that the owners of the sheep
were liable for the damaged orchard and that they should pay its exact
equivalent in compensation by cultivating the orchard until it returns
to its original state. He did not also deprive the owners of the
orchard of the crops that were supposed to be yielded from the time of
damage until the time of recovery. Thus, Sulaymaan gave the owners of
the orchard the sheep so as to benefit from themas much as the sheep
owners used to benefit from the orchard.In other words, they would
utilize the shepherds' sheep in return for the fruits they missed of
their orchard until the orchard was re-cultivated by the shepherds (in
compensation). So, Sulaymaan evaluated the two guarantees and found
them equal, and that was an example of the knowledge Allaah favored
him with and the wisdom He praised him for."
If an animal has been led or ridden by someone, he is liable only for
whatever it damages with its front organs, such as the forelegs or the
mouth. Yet, he is not liable for what is damaged bythe animal's hind
parts such as the hind legs, for the Prophet said: "There is no
compensation for whatsoever is damaged (or killed or injured) by a
beast's leg." [Al-Bukhaari and Muslim]
Shaykh al-Islaam Ibn Taymiyyah said: "The injuries or damages caused
by animals like cows, sheep, and the like are not to be compensated
(by the owner) if they are off a leash. Thisoccurs, for example, when
an animal breaks loose from the person leading it and then
causesdamage. In this case, there is no financial liability on the
owner forthe damage provided that the animal is not used to biting and
that its owner has not been negligent in detaining it at night and
keeping it away from marketplaces and people's gatherings."
The same opinion is maintained by some other scholars, who state that
there is no compensation (for the damage caused) if the animal escapes
andwanders about aimlessly withouta leader or a rider, unless it is a
wild beast.
In addition, if someone is attacked by a human being or an animal, and
killing then is the only way to stop them, there will be no
compensation on that person in case he killed them. This is because
killing here is a means of self-defense which is permissible, so there
is no liability for its consequences. Moreover, the killing of an
assaulter is intended to prevent its harm, so one will not be regarded
as a killer when one kills it in self-defense. Rather, the assaulter
itself will be regarded as a self-murderer in this case. Sheikh
Taqiyyud-Deen said: "A person has to stop the assaulter, and if it
cannot be stopped except by killing, it is permissible for the
attacked person to do so according to the unanimous juristic agreement
in this regard."
Among the objects for which there is no compensation in case of damage
are musical and entertainment instruments, crosses, wine containers,
and books on misguidance, superstition, dissoluteness and profligacy.
This is implied in the
Hadeeth related by Imaam Ahmad on the authority of Ibn 'Umar who
narrated that the Prophet ordered him to get a knife and then he went
to the markets of Madeenah, where there were leather containers of
intoxicants broughtfrom Ash-Sham (The Levant; the region covering
Syria, Lebanon, Jordan, and Palestine). Ibn ' Umar added that those
leather containers of wine were torn by knives in the presence of the
Prophet who commanded hisCompanions to do the same [Ahmad]. This
Hadeeth proves thecommendableness of destroying such immoral things
without anything in compensation. Still, this should be carried out
under the control and supervision of authorities so as to guarantee
public interests and prevent any evil or corruption resulting. - -
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Friday Prayers, - He works as a receptionist in a block offurnished apartments; does he have an excuse for not praying Jumu‘ah or offering the prayers in congregation in the mosque?.

I live in one of the Gulf countries, and I work as a receptionist in a
block of furnished apartments.There is a mosque fifty meters away from
me, and I can hear the adhaan and iqaamah very well, but I cannot go
because my boss doesnot agree, and he says that someone may come to
rent an apartment during the prayer time, and he says: Pray here; itis
permissible. (So I pray in the reception area with a cleaner who works
with me in the apartment block. Please note that this cleaner was
Hindu and he became Muslim – praise be to Allah – and he and I pray in
the reception room in the apartment block). And we share Jumu'ah: one
time I go to Jumu'ah prayer, and the next time this worker goes,
because we cannot leave the place with no one in the reception area.
Please note that I could go without my boss knowing, but I am
afraidthat if I go to offer the obligatory prayers in themosque and I
leave the reception area and I leave that worker there, a renter who
is single may come with a woman and take her into the apartment, and
the Indian worker does not understand what is going on. That happened
to me once but – praise be to Allah – I prevented any evil happening,
and Allah is witness to what I say.
I could leave this job, because I am not sponsored by the boss with
whom I work, but I think that perhaps I am here and I could
preventproblems of zina that could happen, Allah forbid.
Praise be to Allaah.
Firstly:
The basic principle is that prayers should be offered in congregation
in the mosque, where the call is given. It is permissible to pray in
congregation in the workplace if the workers going to the mosque will
lead to the work being affected. This has been discussed in the answer
to question no. 74978
With regard to praying Jumu'ah, it is more important and the
obligation is more emphatic; it is not permissible to miss it except
within very strict guidelines, such as the risk of damage or harm, or
if there is an interest to be served for the Muslims, such as dealing
with emergencies in hospitals, and the like. This has been discussed
in the answer to question no. 36530
Based on that, you have to go to Jumu'ah, and advise the owner of the
apartments and explain that it is not permissible to stay away from
Jumu'ah, and he will not be harmed by the loss of a few customers;
many customers, if they find the building locked, will come back after
the prayer. You should go out to Jumu'ah just before the adhaan, and
go to a nearby mosque where the khutbah is not too long.
And Allah knows best. - - ▓███▓ Translator:->
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Friday Prayers, - He lives in a city where there are no other Muslims; how should he pray Jumu‘ah?.

I live in a city where there are no other Muslims and no Mosques.I
need to peform my friday Jumuah, unfortunately I am not knowledgeable
enough to peform the prayer myself, may I use a audiorecording to lead
me? Also may I use earphonessince I don't want to disturb those in the
next room and it blocks out distracting noises. I'm studying so that I
may peform my own prayers confidently, in the meantime may I use these
measures?.
Praise be to Allah.
Firstly:
In order to establish Jumu'ah prayer it is sufficient for there to be
three men who are residents. Ibn 'Uthaymeen (may Allah have mercy on
him) said:
The most correct scholarly opinion is that the number that is
sufficient for Jumu'ah is three: an imam to deliver the khutbah, a
mu'adhdhin to give the call to prayer, and a worshipper to answer the
call.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/831
Please see also the answer to question no. 7718
Secondly:
The Muslims who are resident in non-Muslim countries are obliged to
offer Jumu'ah if the conditions are met, in accordance with the
general meaning of the texts of the Qur'an and Sunnah which indicate
that it is an individual obligation upon the Muslims if the
conditionsstipulated in sharee'ah are met.
Fataawa al-Lajnah ad-Daa'imah, 8/186
Thirdly:
It is not stipulated that Jumu'ah prayers should be held in a masjid
(mosque) or jaami' (main mosque), according to the majority of Hanafi,
Shaafa'i and Hanbali fuqaha'; the Maalikis hold a different view.
Please see the answer to question no. 153872
Based on that, if there are three Muslim permanent residents in the
city where you live, then you have to establish Jumu'ah prayer, even
if that is not in a mosque.
Fourthly:
If there is no mosque in the city where you live or in a neighbouring
town from which the callto prayer can be heard and you are able to go
there, and there are no Muslims who could pray Jumu'ah with you, then
you are not obliged to pray Jumu'ah; rather youshould pray Zuhr when
the time for it begins; you should not pray following the radio
broadcast.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I am on my own in Cyprus and I cannot find any Muslims with whom to
pray; there is no mosque but I can hear the adhaan from one of the
Arab countries on the radio, and I pray Jumu'ah following the
broadcast from one of the Arab countries. Is this prayer of mine
regarded as prayer in congregation?
He replied:
Undoubtedly Jumu'ah prayer is obligatory upon the Muslims, but you
should not pray following the radio broadcast; rather what isrequired
of you is to look for Muslims who could establish Jumu'ah prayer, and
you have to put some effort into doing that. If you are able to find a
congregation of Muslimsin any mosque, you should pray Jumu'ah with
them, even if they are only two and you are the third one, because the
correct opinion is that Jumu'ah prayer may be held with three people,
if they are settled and resident in a city and are not travellers. If
they are residents and are settled, then you should all pray Jumu'ah.
But if you are not able tofind anyone, then you should pray Zuhr, with
four rak'ahs, after the sun has passed the zenith and the time for the
prayer has begun; you should not pray Jumu'ah unless there aretwo or
more other people with you who are residents in the city. This is what
has been stated by the scholars.
End quote from Fataawa Noor 'ala ad-Darb, 13/182-184
He was also asked (may Allah have mercy on him):
We live in a town where there is no mosque; are we obliged to go to a
mosque in the town thatis 2 km away in order to pray Jumu'ah? Is that
required of someone who finds it difficult to reach the mosque in
thattown because the route is mountainous and rugged? What is the
ruling on one who praysZuhr instead in his house?
He replied:
This matter is subject to further discussion. If the mosque is far
away and they cannot hear the callto prayer and it is difficult for
them to go to the mosque, then theyare not obliged to do that, but
they have to pray Zuhr in their places if they are not able to
establish Jumu'ah. If they are able to establishJumu'ah then they
should establish it in their town, and they have no need to go to the
other town. If they are three or more, then it is obligatory for them,
according to the most correct scholarly opinion, to establish Jumu'ah;
one of them should deliver a khutbah(sermon) to the others and lead
them in prayer;he may say in his khutbah whatever he can of words of
exhortation and reminder to those who are present, and he should
praise Allah and send blessings upon the Prophet (blessings and peace
of Allah be upon him), and he should recite the Shahaadatayn (twin
declaration of faith), and exhort and remind his brothers in whatever
ways he can. Then he should sit down,then stand up again and give the
second khutbah, reminding his brothers as he did in the first. Then he
should lead them in praying two rak'ahs in which he recites out loud,
as is well known, and they donot have to go to the distant mosque.
But if it is possible to go there with other brothers and increase
their numbers, and that does not entail any hardship for them, then
going to join their brothers and pray with them is preferable. But
they do not have to do that in the situation mentioned; they can
establish Jumu'ah in their own place and pray in their own place.
End quote from Fataawa Noor 'ala ad-Darb, 13/138-140
See also the answer the question no. 45611
To sum up: no one should pray following the radio broadcast; rather if
you can find someone with whom to pray Jumu'ah in the place where you
are staying, you should do so; if that is not possible,then pray Zuhr,
as you do every day, and you do not have to pray Jumu'ah in that case.
We ask Allah to help you to do that which He loves and which pleases Him.
And Allah knows best. - - ▓███▓ Translator:->
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