Praised Manners - Ruling on participating in a tribal co-op.

My relatives have formeda co-op, in which all the family members are
taking part. This is basedon co-operation between them, wherebyif any
family member has a problem with another family, they will resolve the
problem and reconcile between the two parties. They also have a
monthly meeting in the house of one of the members (in turn) where
they meet and greet one another and hear one another's newsand so on.
They take a sum of money each month from each personwho participates
in this co-op if the participant is working, and the money is kept by
the treasurer. This money is spent in the following ways:
1- Giving loans to family members who need them, to be repaid in installments.
2- Help in paying diyah (blood money) or payingcompensation to any
member of another family who has been runover by a family memberor
paying compensation for any injury cause by a family member.
3- Paying zakaah on this money to needy family members.
4- The co-op also makes lunch after the burial of any family member
who dies, and invites those who were at the graveyard to eat, on the
grounds that there are those among them who have come from far away
etc.
My question is: what is the ruling on taking partin this co-op? Is it
regarded as cooperatingin righteousness and piety? What is the ruling
on making food for the family of the deceased? Do you advise us to
take part in it if it is clear thatmaking food for the family of the
deceased inthis manner is haraam but they do not accept my advice to
stop doing this – knowing that my relatives have started to look at me
with suspicion because I havewithdrawn from it until Ifind out the
shar'i ruling? If such co-ops arenot permissible, then what do you
advise so that that family members can stand together and be united
and not separated?.
Praise be to Allaah.
Firstly:
The co-ops in which the members of a tribe or family come together is
something that Islamically acceptable in principle, and it is
hopedthat there is much goodness in them so long as they are free of
things that are forbidden in Islam.
Allaah has commanded us to co-operate in righteousness and piety, as
He says (interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression"
[al-Maa'idah 5:2]
The Prophet (peace and blessings of Allaah be upon him) praised the
Ash'aris – who were a tribe from Yemen – who,if their food was little,
whether they were travelling or not, each one of them would bring what
he had, then they would share it out amongst themselves.
It was narrated that Abu Moosa (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) said: "When
the food of the Ash'aris ran short during militarycampaigns or if
their food supplies ran low in Madeenah, they would gather what they
had in a single cloth, then shareit out equally amongst themselves by
measuring it with a bowl; they are of me andI am of them." Narrated by
al-Bukhaari, 2384; Muslim, 2500.
Al-Nawawi said:
This hadeeth points to the virtue of the Ash'aris and the virtue of
selflessness and helping one another, and the virtue of combining
provisions when travelling, and the virtueof collecting them in
something when they are few when not travelling, then sharing them
out. End quote.
Sharh Muslim, 16/62
The co-operative funds which are established bytribes and families,
which are collected fromtheir members, then spent on the needy
according to the conditions that have been stipulated, are something
that is prescribed in Islam and it is similar to what the Ash'aris
did, but this is an arrangement made before calamity happens, so that
they may co-operate to solve he problem and reduce the hardship of or
the one who has been afflicted.
Those who participate init should have the intention of co-operating,
not of benefiting and making aprofit. Shaykh Ibn 'Uthaymeen was asked
about one of these schemes and he replied:
I have studied the clauses of the scheme and I did not see anything to
suggest that it should not be set up, ifthe intention of the
participant is to co-operate and not to receive compensation
orbenefits from the funds, because it is based on co-operation which
is a kind of ihsaan, whereas if it is based on receivingcompensation
and benefits it is a kind of gambling.
Majmoo' Fataawa Ibn 'Uthaymeen (18/183).
Among the haraam things which the members of these co-opsmay fall into
is the jaahili feelings of tribal attachment to their lineage or
language, and there may be haraam things in their gatherings such as
smoking or listening to music, for example, or they may help someone
who is sinning in committing that sin, or they may support a wrongdoer
merely because he is related to them. Similarly the money that is
collected should not be invested in haraam projects or in banks. As
for supporting one who has been wronged or one who is in need or who
has beenharmed as the result of an accident or sickness, or helping to
pay diyah in the case of mistaken killing or manslaughter, or helping
single people to get married and othersuch good deeds, this is
something for which they deserve to be commended and applauded.
Secondly:
With regard to making food for funerals, what is prescribed is for the
relatives and neighboursof the deceased person'sfamily to make food
for the family of the deceased, because there has come to them
something that will distract them from preparing food for themselves.
It was narrated that 'Abd-Allaah ibn Ja'far (may Allaah be pleased
with him) said: When news of the death of Ja'far came, the Prophet
(peace and blessings of Allaah be upon him) said: "Make food for the
family of Ja'far, for therehas come to them that which is keeping them
busy." Narrated by Abu Dawood, 3132; al-Tirmidhi, 998; Ibn Maajah,
1610; classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Mubaarakfoori said:
What this means is there has come to them grief which will keep them
from preparing food for themselves, because they are too distressed to
think about food. Al-Teebi said: This indicates that it is mustahabb
for relatives and neighbours to prepare food for the family of the
deceased. End quote. Ibn al-'Arabi said in al-'Aaridah: this hadeeth
sets out the guidelines with regard to co-oepration at times of need.
End quote.
Tuhfat al-Ahwadhi, 4/67.
What is forbidden is for the family of the deceased to make food for
those who come to offer condolences, because Jareer ibn 'Abd-Allaah
al-Bajali (may Allaah be pleased with him) said: "We usedto regard
gathering with the family of the deceased and making food after the
burial as akind of wailing for the dead." Narrated by Ahmad, 6866;
classed as saheeh by al-Albaani in Ahkaam al-Janaa'iz.
But if there is a need for that, such as if some people have come from
far away to offer condolences, then there is nothing wrong with making
food for them, so long as that is done only as much as is necessary,
and there is no exaggeration or excess involved, and it is done only
for the travellers, and not everyone who comes to the funeral is
invited, as some people do.
Ibn Qudaamah said in al-Mughni (3/496):
With regard to the family of the deceased making food for the people,
this is makrooh, because it is adding to their hardship, and it is
akin to what the people of the Jaahiliyyah did.
But if there is a need for that, it is permissible. Some people may
have come to attend the funeral from distant towns, and they stay with
them, in which theyhave no choice but to show them hospitality.
Shaykh Ibn Baaz said:
The family of the deceased do not have to make food for people, but if
they make food for themselves or for guests who are staying with them,
there is nothing wrong with that. End quote.
Majmoo' Fataawa Ibn Baaz, 13/392.
Thirdly:
You said in your question that zakaah is paid on the money that has
been collected to theneedy family members. But no zakaah is due on
this money. Shaykh Muhammad ibn 'Uthaymeen was asked about a similar
scheme and paying zakaah on itsfunds, and he replied:
No zakaah is due on these funds, because they are not owned by the
participants, so thereis no specific owner, andthere is no zakaah on
anything that does not have a specific owner. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 18/184
The people of knowledge and righteousness have to take part in these
co-opsso that they can advise people and warn them against falling
into sin, and help them in righteousness and piety.
And Allaah knows best.

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Praised Manners - Enthusiasm when one first repents, followed byslackening off .

When a person repents, he makes a vigorous start and says, "The
Shaytaan is telling me to slow down," so he does more acts of worship.
Then his enthusiasm cools down, and he says,"Allaah does not burden
any person beyond his scope," and his acts of worship become less
until he goes back to theway he was.
My question: What advice can you give? Should he make a vigorous
start, or take a gradual approach until itis established and then add
more after a while, or should he follow the saying, "When your wind
blows, then make the most of it"?.
Praise be to Allaah.
The blessing of guidanceand repentance is one ofthe greatest blessings
that Allaah can bestow upon the Muslim, whereby he changes himself for
the better in ways that will bring him closer to Allaah, may He be
exalted. Usually the person who has repented starts to do acts of
worship in an enthusiastic manner, seeking thereby to makeup for what
he missed out on during the time that he spent in sin and misguidance.
This is something naturalthat happens to everyone who is sincere in
his repentance. This was mentioned by our Prophet (peace and blessings
of Allaah be upon him), who also described the cooling offand
reduction of enthusiasm that comes after that. This is also something
natural, but the danger in the case ofone who has repented isthat this
loss of enthusiasm may lead to him going back to the way he was. Hence
it is essential to pay attention to this matter. If the one who
repents finds his enthusiasm waning, he must adopt amoderate approach
and adhere to the Sunnah so that he can preserve his capital, then he
can startagain with energy and strength, because starting from the
middle is better than starting from zero.
It was narrated that 'Abd-Allaah ibn 'Amr (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "Every deed has a period of enthusiasm, and every
period of enthusiasm is followed by a slackening off. If a person's
enthusiasm is for my Sunnah, then he has succeeded, but whoever
chooses something else when he slackens off is doomed."
Narrated by Ibn Hibbaanin his Saheeh (1/187); classed as saheeh by
al-Albaani in Saheeh al-Targheeb, 56.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "Every
deed has a period of enthusiasm, and every period of enthusiasm is
followed by a slackeningoff. If a person is moderate and avoids
extremes, then you may have hope for him, but iffingers are pointed at
him, then do not count him as anything."
Narrated by al-Tirmidhi, 2453; classed as hasan byal-Albaani in Saheeh
al-Targheeb, 57.
Al-Mubaarakfoori (may Allaah have mercy on him) said:
"Every deed has a periodof enthusiasm" means, enthusiasm and energy
for doing a thing, whether it is for good orevil.
"and every period of enthusiasm is followed by a slackening off"
means, one becomes tired, weak and lethargic
"If a person is moderate and avoids extremes" means, if he controls
his enthusiasm and avoids the extremes of excess and negligence when
his enthusiasm wanes.
"then you may have hope for him" means, there is the hope that hewill
succeed, for he can continue to adhere to something moderate, and the
most beloved of deeds to Allaah are thosewhich are done consistently.
"but if fingers are pointed at him" means, he is striving hard in
order to become famousfor his worship and asceticism, so that he will
be famous and people will point at him.
"then do not count him as anything" means, do not think of him as
special or regard him as one of the righteous, forhe is showing off.
He didnot say, "Do not have any hope for him," because he has already
fallen and he cannot catch up with what he has missed.
Tuhfat al-Ahwadhi, 7/126
In order for the Muslim to avoid either extreme, he must be moderate
and not go to extremes in doing acts of worship and obedience lest he
get bored and give it up,and he should not refrain from doing them out
of laziness and carelessness lest he gets used to that and never goes
back to worship. Both attitudes are wrong, but the one who follows a
middle path is following the right path,and whoever follows theright
path will attain that which Allaah loves and is pleased with.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "No one of you will be saved by his deeds." They said: Not
even you, O Messenger of Allaah? He said: "Not even me, unless Allaah
bestows mercy upon me. So do good deeds properly, sincerely and
moderately, and worship Allaah in the forenoon and in the afternoon
and during a part of the night, and always adopt a moderate course
whereby you will reach your target (Paradise)."
Narrated by al-Bukhaari,6098
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
"So do good deeds" means, strive to do whatis right.
"moderately" means, do not go to extremes in worship, lest you become
tired and give up, and thus fall short.
This hadeeth indicates that we are encouraged to be gentle and
moderate in worship; the words used liken worship to walking at
various times of day and night, with the aim of reaching one's abode,
namely Paradise.
"Always adopt a moderate course" meansadhere to the middle way. The
literal translation would be, "Moderation, moderation"; the word is
repeated for emphasis.
Fath al-Baari, 11/297
Conclusion: We invite you to ponder the ahaadeeth quoted above and
think about what they mean. Remember that the one who repents should
be grateful, and the best way of showing gratitude is to persist in
repentance, which means persisting in worship. Remember that"The
dearest of actions to Allaah is that which is done regularly, even if
itis small." Narrated by al-Bukhaari and Muslim. So do not start in an
overenthusiastic way and then stop completely; rather be moderate in
worship. This is something that it is possible for you to do. Whenever
you feel moreenergetic, then focus on obeying and worshipping Allaah,
and whenever you feel tired than go back to the moderate way. We ask
Allaah to make things easy for you, and to guide you to the best of
words, deeds and attitudes.
And Allaah knows best.

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Quran the Clear Truth - HUMANS WERE CREATED IN STAGES

Only 60 years ago, researchers confirmed that man does not come into
existence all at once, but rather he passes through stages of
development one after another. However, the Holy Quranalready has this
information.
Shaykh al-Zandaani said, we met an American professor, one of the
greatest American scientists, whose name was Professor Marshall
Johnson, and we told him that it says in the Quran that man is created
in stages. When he heard this, he was sitting down, but he stood up
and said, "Stages?" We said, "That was in the seventh century CE! This
Book came and said, man was created in stages." He said, "That is
impossible, impossible." We told him, "Why do you say that?" This Book
says (interpretation of the meaning):
"He creates you in the wombs of your mothers, creation after creation
in three veils of darkness" (The Quran, 39:6)
"What is the matter with you, that [you fear not Allah (His
punishment), and] you hope not for reward (from Allah or you believe
not in His Oneness).While He has created you in (different) stages"
(The Quran, 71:14)
Then he sat back down on his chair and after a few moments he said,
"There are only three possibilities. The first is that Muhammad had a
huge microscope through which he managed to study these things and he
knew things that the people did not know, and he saidthese things. The
second is that this happened by accident, it wasa coincidence. The
third is that hewas a Messenger from God." We said, "With regard to
the first idea, that he had a microscope and other equipment, you know
that a microscope needs lenses, and lenses need glass and technical
expertise and other equipment. Some of this information can only be
discovered with an electron microscope which needs electricity, and
electricity needs knowledge which should have been acquired by an
earlier generation. It is not possible for this knowledge to have been
acquired all at once in a single generation; the previous generation
would have had to strive hard in developing science and transmitting
it to the next generation, and so on. But for this to be the work of
one man, with no one coming before him or after him, either in his own
land or the neighbouring lands for the Romans, Persians and Arabs were
ignorant and had no such equipment, for one man to have all these
instruments and tools which he did not pass on toanyone else this is
not possible." He said, "That's right, it would bevery difficult." We
said, "And for itto have been an accident or coincidence, what would
you think if we said that the Quran did not mention this fact only in
one verse but in several verses, and that it did not refer to it in
general terms but that it gave details of every stage, saying thatin
the first stage such and such happens, in the second stage such and
such happens, in the third stage and so on. Could that be a
coincidence?" When we explained to him all the details ofthose stages,
he said, "It is wrong to say that this is an accident! This is
well-founded knowledge." We said, "Then how do you explain it?" He
said, "There is no explanation except that this is revelation from
above!"

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Quran the Clear Truth - INTRODUCTION

Each prophet was sent with unique miracles to make it easier for the
people to believe in God. When these prophets died, their miracles
also came to an end. However, Prophet Muhammad (peace be upon him) was
sent with a miracle that is to live forever. This living miracle is
the Holy Quran, which even amazes the elites among the scientists and
thinkers of today.
The Quran was revealed over fourteen hundred years ago to Prophet
Muhammad as a source of guidance for the whole of humanity. The Quran
has remained unchanged since the day it was revealed. It is a clear
guidance for all those who are searching for the truth. Whether you
believe in God or not, the Holy Quran is here to show you that Islam
is the only true religion and that the Quran is from non other than
Allah Almighty. Allah is the Arabic termused for God which will be
used in various places throughout this book.
What Allah says about the Holy Quran:
"Verily, those who disbelieved in the Reminder (i.e. the Quran) when
it came to them (shall receive the punishment). And verily, it is an
honourable well fortified respected Book (becauseit is Allah's Speech,
and He has protected it from corruption).
Falsehood cannot come to it from before it or behind it, (it is) sent
down by the All Wise, Worthy of all praise (Allah)"
(The Quran, 41:41-42 interpretation of the meaning)

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Fwd: [forwards4all] Historical sites of Iran

---------- Forwarded message ----------
From: sp chari <seshampc@yahoo.com>
Date: Sun, 2 Jun 2013 00:54:19 +0800 (SGT)
Subject: [forwards4all] Historical sites of Iran
To: forwards4all <forwards4all@yahoogroups.co.in>




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What Do Scholars Say about Intermixing? - I

• Imaam Ash-Shaafi'i said in his book Al-Umm, "I do not like women to
be buried with men in a single grave as long as there is no necessity.
However, if this is necessary, then the man should be in front and the
woman in theback along with a separator of dust between them."
Imaam Ash-Shaafi'i hated mixing men and women even if they were dead
in the grave not feeling the presence of one another, so, what should
we say about college students who sit with the boy's thigh stuck to
his girlfriend's thigh while they are alive, with desire running in
their veins and each of them wants theother?
• Ibn Al-Qayyim said in At-Turuq Al-Hukmiyyah fi As-Syaasah Ash-Shar'iyyah:
Some Islamic jurists rightly stated that it is allowable for the ruler
(concerned authorities) to spoil the clothing of women
whoimpermissibly expose their adornment with ink or so if this is
suitable. This is considered the least financial punishment, as
theCommander of the Believers 'Umar ibn Al-Khattaab prevented women
from walking with men or intermixing with them in the roads.
Shaykh Al-Islam Ibn Taymiyyah said in Al-Fataawa (15/297),"Unlike the
man, the woman should be protected and preserved; hence, she was
specified with the command to wear the Hijaab (Islamic covering)and
refrain from showing her adornment before non-Mahram (marriageable)
men. Therefore, she, unlike the man, must abide in her house and must
abide by Hijaab, because the appearance of women without necessity
causes temptation, and men are in charge of them."
• Shaykh Ahmad Shaakir said,
Imaam Ahmad narrated on the authority of Umm Salamah that she said, "O
Messenger of Allaah, why are we not allowed to perform Jihaad (armed
struggle) like men? Why do we receive half the share of inheritance
available to males?" Thereupon, Allaah The Almighty revealed (what
means): {And do not wish for that by which Allaah has made some of you
exceed others. For men is a share of what they have earned, and for
women is a share of what they have earned. And ask Allaah of
hisbounty. Indeed Allaah is ever, of all things, knowing.} [Quran
4:32]
Shaykh Ahmad Shaakir commented on this Hadeeth (narration) saying,
"This Hadeeth refutes the allegations made by the contemporary liars
who are keen on spreading immorality among the believers to be as
immoral as the non-Muslims. They encourage women to leave their houses
to enlist in the army,where their arms and thighs are exposed and
their front and back are shown, intending, in fact, to entertain the
young soldiers whoare deprived of women in the army; in imitation of
the dissolute Jews and Westerners, may the successive curses of Allaah
be upon them until the Day of Judgment."
• Dr. Saalih ibn Fawzaan Al-Fawzaan said in his book Rulings
Pertaining to Muslim Women:
Today, the enemies of Islam - rather, the enemies of humanity,
including the disbelievers and hypocrites who have a disease in their
hearts -- are embittered by the chastity and honorable statusof the
Muslim woman under Islam.
That is because the enemies of Islam want women to serve as a tool of
destruction and a trap by which they can seduce and prey on those who
have weak faith and those who have a perverted nature, after getting
her to fulfill their frenzied desires. Allaah The Almighty Says (what
means): {Allaah wants to accept your repentance, but those who follow
[their] passions want you to digress [into] a great deviation.} [Quran
4:28]
The Muslims who have a disease in their hearts want the woman to be a
cheap commodity displayed before lascivious ‎people. They want her to
be an object, exposed before their eyes so they can enjoy her beauty
or reach of her what is uglier than that.
That is why they endeavor to get the woman out of her house to work
side by side with men, or toserve men as a nurse in hospitals,a
stewardess on board planes, a teacher or professor in mixed schools,
an actress or singer in theaters, or a broadcaster in the mass media
where she would seduce men by her voice and beauty.
Immoral magazines have taken seductive ‎pictures of girls as a means
for promoting and marketing themselves. Similarly, some businessmen
and companies exploit such pictures to promote their products.
These conspiracies led women to abandon their natural and true duty
inside her house, which forced husbands to hire foreign female maids
to raise their children and take care of the affairs of their
households, and this has resulted in great evil and much temptation.

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What Do Scholars Say about Intermixing- Il

• Shaykh Ibn Baaz answeringthe advocates of permissiveness and
necessity of intermixing between the sexes:
In answer to the Director of San'aa' University, Abdul-'Azeez
Al-Muqaalih, who wrote an articlein As-Siyaasah newspaper in 24/7/1404
AH, calling for intermixing between the sexes ineducational
institutions, arguing that both men and women used to perform prayer
in the same mosque during the lifetime of the Prophet Shaykh Ibn Baaz
said:
There is no doubt that this call represents a serious violation of the
Islamic Sharee'ah (Islamic legislation), because the Sharee'ah does
not call for intermixing between the sexes but rather forbids it and
stresses such forbiddance. Allaah The Almighty Says (what means):
• {And abide in your houses and do not display yourselves as [was] the
display of the former times of ignorance.} [Quran 33:33]
• {O Prophet, tell your wives and your daughters and the women of the
believers to bring down over themselves [part] of their outer
garments. That is more suitable that they will be known and not be
abused. And ever is Allaah Forgiving and Merciful.} [Quran 33:58]
• {And tell the believing women to reduce [some] of their vision and
guard their private parts and not expose their adornment except that
which [necessarily] appears thereof and to wrap [a portion of] their
head covers overtheir chests and not expose their adornment except to
their husbands, their fathers, their husbands' fathers, their sons,
their husbands' sons, their brothers, their brothers' sons, their
sisters' sons, their women, that which their right hands possess, or
those male attendants having no physical desire, or children who are
not yet aware of the private aspects of women. And let them not stamp
their feet to make known what they conceal of their adornment. And
turn to Allaah in repentance, all of you, O believers, that you might
succeed.} [Quran 24:31]
• {And when you ask [his wives] for something, ask them from behind a
partition. That is purer for your hearts and their hearts.} [Quran
33:53]
There are many other verses in the Quran calling women to remain in
their houses for fear of temptation, as long as there is nonecessity
for them to leave the house.
It was narrated on the authority of Usaamah ibn Zayd that the Prophet
said: "I am not leaving behind me a more harmful temptation for men
thanwomen." [Al-Bukhaari and Muslim]
It was also narrated on the authority of Abu Sa'eed Al-Khudri that the
Prophet said: "The world is sweet and green (alluring); and verily,
Allaah is making you succeed each other, generation after generation
in order to see how you act. So, beware of this world and bewareof
women, for they were the firsttrial of Banu Israel." [Muslim]
It is known that when male and female students sit at the same desk,
this causes temptation, particularly when the female students do not
adhere to the Hijaab (Islamic covering). There was no intermixing
between men and women during the lifetime of the Prophet -- neither in
the mosque nor in markets; rather, rows of women were always behind
those of men. The Prophet said: "The best of the men's rows (in
prayer) is the first row and the worst ‎is the last; and the best
ofthe woman's rows is the last andthe worst is the first." The Prophet
also used to command his Companions to wait for a while until the
women had left the mosque. He also commanded women not to walk in the
middle of the road, and used to go to the women to preach to them
after the men at the conclusion of the 'Eed prayer because they were
at a distance, unable to hear the Khutbah (sermon).
• Shaykh Ibn Baaz also said in answer to Al-Jazeerah newspaper, issued
in 15/4/1403 AH, where some writers suggested mixed education in
elementary schools:
This is a very dangerous and evil suggestion. It was narrated on the
authority of 'Abdullaah ibn 'Amr ibn Al-'Aas that the Prophet said:
"Command yourchildren to perform prayer when they are seven years old,
and beatthem for (not offering) it when they are ten, and separate
them in beds." [Abu Daawood]
The Prophet commanded us to prevent boys and girls from sharing the
same bed after the age of ten because such intermixing may lead to
immorality.
• Shaykh Ibn 'Uthaymeen was asked the following question:"I am a young
man from a rich family. I study at a mixed school and this helped me
establish shameful relationships with girls. I have committed many
sins and I want to know what I should do to get rid of my misery. Is
there repentance for me? What are the conditions of repentance?"
In his response to this question, Shaykh ibn 'Uthaymeen called upon
rulers to protect their people from the causes of evil and temptation,
particularly the Fitnah (trial) of intermixing between the sexes. In
addition tosincere intention and true determination, this can be
achieved through establishing schools, institutes, and universities
only for girls. Womenhave the right to learn just as men, but they
must be separatedfrom men.
Abu Sa'eed Al-Khudri reported, "A woman came to the Messenger of
Allaah and ‎said, "O Messenger of Allaah! Only men benefit from your‎‏
‏teachings, so please devote some of your time to us; a day onwhich we
may come ‏to you so that you may ‎teach us about what Allaah The
Almighty has taught you." The Prophet said‏: "Gather on such-and-such
aday at such-and-such a ‎place." They gathered and he went to them
‎and taught them what Allaah The Almighty had taught him".
[Al-Bukhaari]
This apparently proves that a special place should be dedicatedto the
education of women, sincethe Prophet did not tell them to attend with
men.
• Dr. Muhammad Ismaa'eel Al-Muqaddim said in his book 'Awdat Al-Hijaab:
The example of those who underestimate the matter of prohibited
intermixing between men and women under the pretext that they are
habituated to adherence to chastity and virtue, is that of a people
who put an amount of gunpowder near a lighted fire and then claim that
there will not be an explosion because there is a warning written on
the gunpowder that it should not burn. This is merely illusion that is
removed from reality because it contradicts the nature of things.
Those who invented intermixing are now suffering from its catastrophic
results and calling to have it cancelled.

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Sexual Drive

The enemies of Islam use sexual drive as a weapon to destroy the
Muslim Ummah. They regard the power and influence of this weapon as
more effective than a thousand assault rifles. Hence, they have
inundated us with showers of temptations and drowned us in the seas of
sexual desires.
They concluded that "You raise youths in Muslim lands that have no
connection with Allaah The Almighty. Hence, they become as we wish:
they do not care much for important matters, prefer rest and laziness
and their only concern is to fulfill lustful desires.So when they earn
any money or assume high positions, they do so only for the sake of
these desires." This is what they wanted all along. They found a lost
weapon in this sexual drive in order to exterminate us after they
could not do so in wars.
Their widespread trade among usbecome anything related to sex. Our
enemies realized that there isno means to destroy this Ummahexcept by
fighting this religion that calls for chastity, purificationand
modesty. Hence, the mechanism of their defamatory accusations against
Islam, its Book and verses is intensified by saying: It (Islam) calls
for suppression, impotence and resists emotions.
Strongest instinct:
The sexual instinct is the strongest instinct in humans. Allaah The
Almighty Made marriage the lawful means to satisfy this desire. Allaah
The Almighty Says (what means):#{And of His signs is that He created
for you from yourselves mates that you may find tranquility in them;
and He placedbetween you affection and mercy. Indeed in that are signs
for a people who give thought.}## [Quran 30:21]
Allaah The Almighty installed this instinct in human nature, man and
woman, in order to reproduce and multiply. Islam places regulations,
limits and rulings for this instinct so that human reproduction will
not be chaotic, lineages will be preserved from any confusion and
mankind will be protected from Satan and his schemes.
Views on sex:
The point of view of men and women to sex differs according to the
different stages of life. Sex has a special status in the lives of
young men and women despite their innocence, clarity and inexperience.
This is especially true when they proceed from thestage of childhood
to the stages of puberty, adolescence and then adulthood. They seek
the truth behind many unknown matters, want to be familiar with them
and desire to know what is done by the adults behind closed doorsAll
of them desire to have relations with the other sex.
As a result, they become obsessed with thinking about theissue of sex
and entertain taking the matter into their own hands. Many problems
may ensue if parents do not assume their role of guiding and preparing
their children for the new social role that they will adopt. Parents
should extend to their children scientific and religious books
thathelp culture them so that they have a better understanding of this
issue. And it is incumbent that parents think well of their children.
Treatment of this desire:
The youth should observe the Islamic principles and teachings. The
young woman should wear clothing compliant with the Sharee'ah. She
should be chaste and pure and avoid indecent mingling with men. She
should not spread temptations by displaying her beauty lest those who
have disease in their heart covet her.
Young men should be mindful of Allaah The Almighty and not gazeat what
Allaah The Almighty has made unlawful. They should avoid mingling with
the oppositesex and not witness displays thatarouse sexual instincts
such as pornographic films, photos in magazines, and other similar
forms of visual or printed mass media if it contradicts the Sharee'ah
of Allaah The Almighty.
Islam prescribed the treatment to release this desire in the hastening
of marriage for those who are capable. Otherwise, one should persevere
through obedience and fasting if incapable.
Sexual activity is viewed in a different manner after marriage since
it becomes a permissible right that is practiced in a way that pleases
Allaah The Almighty. Thus, there is no perversion or sexual deviation.
Etiquette for the Married Couple:
Islam provides much etiquette for the married couple that must be
observed during sexual intercourse in order to achieve the goal that
is hoped as a result of it. Some of these etiquettes are:
- To mention the Name of Allaah The Almighty before having
intercourse. The Prophet instructed us to say: ~"Bismillaah,Allaahumma
Jannibna As-Shaytaan wajannib As-Shaytaan ma razaqtanaa.' (In the Name
of Allaah, O Allaah, keep Satan away from us and from our
offspring.)"~~ [Al-Bukhaari and Muslim]
- Islam has safeguarded that the couple deals with each other in a
pleasant manner, show strong emotions and are gentle with each other
so that each can enjoythe other. This is in order to achieve chastity
for both and to satisfy their mutual desires.
- Islam encourages cleanliness and purification and that they adorn
themselves in dress and scent for one other.
- Islam encourages keeping this affair private between the couple and
that everything which happens between the couple during intercourse is
kept strictly between them.
Islam does not look down upon sexual drive as some people may think or
call for shunning it. There is no monasticism in Islam.Rather, Islam
views the sexual drive as a natural human instinct but sets etiquettes
and limits for it in a manner that guarantees itspurity and
consistency. Thus, the society of the Message (Islam) and Da'wah
(calling to Islam) remains pure and clean.

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Fathwa - Parents can marry off their slightly retarded son

Question
Can parents marry a slightly retarded son whois not in a position to
support his wife even though she accepts the marriage.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is permissible to arrange the marriage of the insane man and those
who are like him such as the mentally deranged one. It may be even
obligatory on his guardian if he needs that. If he has no money to
spend from it on himself and his wife, then his father will be
obligated to spend on him and his wife. Ibn Qudaamah said in
Al-Mughni: " Whoever is obligated to keep him chaste is obligated to
spend on his wife because he cannot keep him chaste except with that.
It was reported that Imaam Ahmad said: 'The father is not obligated to
spend on the wife of his son. But, that is apparently if the son is
able to spend on her. "
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa - A statement falsely attributed to 'Umar, may Allaah be pleased with him

Question
Asslam O Alaikum, Respected Sheikh, I want to verify the authenticity
of one statement which is attributed to Caliph Umer (May Allah please
with him) ie He Said: " Dont narrate from Prophet anything except
which is related to acts ofWorship" means Hadiths which are related to
Beliefs are NOT to be narrated from Prophet. In this respect, kindly
answer 1) where [in which book] the above statement of Caliph is
mentioned? 2) Is The chain of narrators authentic? what is the chain
of narration also? 3) What are the objects of mentioning this
statement in mind of Caliph Umer jazak Allah kair
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
We did not find that statement attributed to 'Umar in any of the books
of the scholars thatare available to us. It is well known that the
Companions held different opinions regarding writing down the Hadeeth
in general and then agreed to writeit down. Also, it was well known
that 'Umar helda strict approach regarding narrating the Hadeeth in
general. His aim behind that was to make people careful when reporting
from the Messenger of Allaah ; and his story with Abu Moosa Al-Ash'ari
regarding the Hadeeth ofseeking permission thrice, which was reported
by Al-Bukhaari and Muslim , is well known.
As for allowing narrating what is related to the acts of worship apart
from beliefs, then we never heard of it and such a thing cannot
occurfrom anyone of the Companions .
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa - Ruling on an insurance company depends on type of insurance it carries out

Question
As Salaam u Alaikum, I amcurrently working in a Insurance company.
This company is not like otherinsurance companies. This is a Captive
insurance company. I mean this is a company which was created by a
large oil company and we do insuance only for them. we do not charge
them any interest. There is a fixed amount which the parent company
paysus. We do insurance only to them and their subsidiaries. Could you
please advise whether it is Haram to work here or not. Jaza Kumullah
Ahmed
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
The ruling on the mentioned insurance company depends on thekind of
insurance that it carries out; if it is a cooperative insurance, it is
permissible to work in it, and if it is a commercial insurance based
on risk and gambling, then it is forbidden to work in it.
We have clarified how to distinguish between the permissible insurance
system and the forbiddencommercial insurance in Fatwa 81425 . The
conclusion in this Fatwa is that one should look atthe nature of the
contract between the employees or their employer (company) and your
company that deducts from them those premiums; so if the role of the
insurance company is to take care of those premiums like an agent or a
hired person, and cover losses from these collective premiums, and the
compensation would be paid wholly or partly from the employees to each
other, and the surplus would be for them, and the company has no
relation with the premiums except that of a hired agent, then this
insurance is cooperative and permissible.
On the other hand, if the insurance company is thecompany that pays
the treatment expenses in return for the installments paid, and it
takes the surplus money, then it is a commercial insurance and it is
forbidden as it is based on risk and gambling andit is not permissible
to work in it if one has the choice not to do so.
Allaah Knows best.

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Explanation of soorah An-Nasr

The verses:
In the name of Allaah, the Most Beneficent, the Most Merciful.
Almighty Allaah Says (what means): "When the victory of Allaah has
come and the conquest [of Makkah]. And you see the people entering
into the religion of Allaah in multitudes. Then exalt [Him] with
praise of your Lord and ask forgiveness of Him. Indeed, He is ever
Accepting of repentance." [Quran: 110:1-4]
Explanation:
Imaam At-Tirmithi related from Anas Ibn Maalik that theMessenger once
asked a man:"Are you married?" He replied:"No, I swear by Allaah, O
Messenger of Allaah! For I have nothing, so how can I marry?" He asked
the man: "Do you not have: "Say: `He is Allaah, the One."'[i.e.,
Soorah Al-Ikhlaas]?" The man replied: "Certainly!" He said: "It is
(equivalent to) onethird of the Quran." Then he asked: "Do you not
have: "When the victory of Allaah has come and the conquest [of
Makkah]" [i.e., Soorah An-Nasr]?" The man replied: "Certainly!" The
Prophet then said: "It is (equivalent to) one quarter of the Quran."
`Ubaydullaah Ibn `Abdullaah Ibn `Utbah narrated that Ibn `Abbaas said
to him: "Do you know which Soorah (chapter) was the last to be
revealed from the Quran?" I replied: "Yes, and it was (what means):
"When the victory of Allaah has come and the conquest [of Makkah].""
He said: "You are right."
Abu Bakr Al-Bazzaar and Al-Bayhaqi both narrated from Ibn `Umar that
he said:"This Soorah was revealed to the Messenger of Allaah during
the days of Tashreeq (i.e., the 11th, 12 th and 13th of Thu'l-Hijjah)
and he knew that it was his farewell address. He called for his
riding-camel, and when he had travelled some way on it, he stood and
addressedthe people with his famous farewell speech. According to
Imaam Al-Bayhaqi Ibn `Abbaas said: "This Soorah was revealed,
following which the Messenger of Allaah summoned his daughter Faatimah
and said to her: " Itheralds my death." At this, Faatimah began to
cry; but she laughed when he said:"Have Patience, for you are the
first of my family who will join me." [Muslim]
Imaam At-Tabaraani related on the authority of Ibn `Abbaas that he
said: "When the Soorah: "When the victory of Allaah has come and the
conquest [of Makkah]." was revealed, it heralded to Allaah's Messenger
that his death wasnear, and so he intensified hispreparations for the
Hereafter (byincreasing his prayers, fasting, supplicating etc.);
after embarking upon this, he said:" The conquest and the help of
Allaah have come, and the peopleof Yemen have come." A man asked: "O
Messenger of Allaah! Who are the people of Yemen ?" He replied: "A
people who are gentle-hearted and moderate in their ways: faith is in
Yemen ; fiqh(understanding of Islam) is in Yemen ." [Al-Bukhaari]
It has been confirmed from Ibn `Abbaas that the Messenger of Allaah
said on the day of the conquest of Makkah: "There isno Hijrah (i.e.
emigration) after the conquest, but there is Jihaad and Niyyah (pure
intention) and ifyou are called upon, then respond to the call."
[Al-Bukhaari& Muslim]
Masrooq said: "I heard `Aa'ishah saying that the Messenger of Allaah
would repeat: " Glorified be Allaah and all praise be to Him, I ask
Allaah's forgiveness and I turn to Him in repentance." He
continued:"Indeed, my Lord has informed me that I will see a sign
amongstmy people, and He ordered me, if I do see it, to glorify His
praises and ask His forgiveness, and I have seen it, (it is): 'When
the victory of Allaah has come and the conquest [of Makkah]. And you
see the people entering into the religion of Allaah in multitudes.
Then exalt [Him] withpraise of your Lord and ask forgiveness of Him.
Indeed, He is ever Accepting of repentance.'"" [Muslim]
Umm Salamah said:"Towards the end of his life, the Messenger of Allaah
would not stand, nor sit, nor depart, norarrive, without saying: "Most
Glorified is Allaah and all praise is due to Him." So I said to him:
"O Messenger of Allaah! I have observed you frequently glorifying
Allaah and praising Him." He said: "I was ordered to do it." Then he
said: "When the victory of Allaah has come and the conquest [of
Makkah]..." (to the end of the Soorah)." What is meant by 'the
conquest' is the conquest of Makkah. The people of Arabia were slow in
answeringthe call to Islam until the fall of Makkah, then they entered
the Religion of Allaah in crowds and within two years, the whole of
Arabia became unified in faith and all the tribes of Arabia embraced
Islam.
Imaam Al-Bukhaari reported that when Makkah was conquered, delegations
from all the tribes of Arabia came to the Messenger of Allaah to
declare their allegiance to Islam, while prior to it, they were slow
to embrace Islam.
Imam Ahmad narrated on the authority of the neighbour of Jaabir Ibn
`Abdullaah may Allaah be pleased him that he (i.e., the neighbour)
said: "I once returnedfrom a journey and Jaabir Ibn `Abdullaah came to
me and greeted me. I began to talk with him about the disunity of the
people and their innovations (in religion). Jaabir then began to
cryand said: "I heard Allaah's Messenger say: "Indeed, the people
entered the Religion of Allaah in crowds and they will abandon it in
crowds." - - ▓███▓ Translator:-> http://translate.google.com/m/
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Explanation of soorah Al-Kawthar

The verses:
In the name of Allaah, the Most Beneficent, the Most Merciful
Almighty Allaah Says (what means): "Indeed, We have granted you, [O
Muhammad], Al-Kawthar. So pray to your Lord and sacrifice [to Him
alone]. Indeed, your enemy is the one cut off". [Quran: 108:1-3]
Explanation
It is narrated that Anas bin Maalik said: "(Once), the Messenger of
Allaah was dozing; then, heraised his head and smiled, then, either he
said to them (his companions), or they asked him:"Why did you smile?"
He replied: "Indeed, a Soorah (Quranic chapter) has (just) been
revealed to me." Then he recited (what means): "In the Name of Allaah,
the Most Beneficent, the Most Merciful, verily, We have given you
Al-Kawthar..." to the end of the Soorah . Then he asked: "Do you know
what Al-Kawthar is?" They replied: "Allaah and His Messenger know
best." He said: " It is a river in Paradise granted to me by my Lord,
the Almighty and All-Powerful, in which is great goodness; its
drinking vessels are as (numerous as) the heavenly bodies. It will
refuse to allow oneof the slaves to drink, and I (i.e., the Prophet )
will say: 'O my Lord! He is one among my community.' But it will be
said to me: 'You know nothing of the innovations (in religion) that
theypracticed after you.'"
It has been narrated about the Al-Kawthar pool that it has two streams
running into it from the heavens which emanate from thefamous
Al-Kawthar river (The name Al-Kawthar has been reported to refer to
the river as well as the pool of the Prophet ). Its drinking vessels
are as numerous as the stars in the sky. [Muslim, Abu Daawood &
An-Nasaa'i]
As for the saying of Allaah which means: "Indeed, We have grantedyou,
[O Muhammad], Al-Kawthar" [Quran 108:1] it has already been mentioned
that Al-Kawthar is a river in Paradise; Imaam Ahmad narrated on he
authority of Anas that he recited this Soorah and then said: "The
Messenger of Allaah said: "I have been given Al-Kawthar, a flowing
river in Paradise which does not flow along a normal channel, rather,
its banks are domes of pearl. I struck its earth with my hand and it
was a strong-smelling musk, and its pebbles were pearls."
Imaam Ibn Jareer narrated on the authority of Anas that he asked the
Messenger of Allaah about Al-Kawthar and that he replied: "It is a
river in Paradise, given to me by my Lord,whose colour is whiter than
milk and whose taste is sweeter than honey; upon it are birds whose
necks are like those of camels." 'Umar said: "O Messenger of Allaah!
They (i.e., the birds) seem so blissful!" He replied: "He who eats
from them is more blissful (in luxury) than them O 'Umar!"
"So pray to your Lord and sacrifice [to Him alone]." [Quran 108:2]
That is, since We have given you such blessings in this world, and in
the Hereafter, including the river described previously, then devote
your obligatory and optional prayers to your Lord alone; likewise,
your sacrifices and all your other acts of worship. Worship Allaah
Alone,without associating partners with Him, as in the saying of
Allaah (which means): "Say: `Indeed, my prayer, my rites of sacrifice,
my living and my dying are for Allaah, Lord of the worlds.No partner
has He. And this I havebeen commanded, and I am the first [among you]
of the Muslims.'" [Quran 6:162-163]
Ibn `Abbaas, `Ataa', `Ikrimah, Mujaahid and Al-Hasan are all agreed
that the word Sacrifice here means Halaal (Islamic) slaughter. Most of
the scholars from amongst the pious Salaf (early Muslim generations)
agreed on this and it is contrary to the practices of the idolaters,
who prostrated themselves before false gods and sacrificed animals in
their name. Allaah, theMost High Says (what means): "And do not eat of
that upon which the name of Allaah has notbeen mentioned…" [Quran:
6:121]
"Indeed, your enemy is the one cut off ". [Quran 108:3] That is,
theone who hates you O Muhammad and hates that which you have brought
(i.e. the Message of Islam) is defective, insignificant, despised and
is cut off (from remembrance).
According to Ibn `Abbaas, Mujaahid, Sa'eed Ibn Jubayr and Qataadah
this Soorah was revealed in regard to Al-'Aas bin Waa'il, who used to
say, whenever Allaah's Messenger was mentioned: "Leave him, for he is
a man who is cut off and is of no consequence, and if he were killed,
he would be forgotten." Therefore, Allaah revealed this Soorah.
It was also said that it was revealed concerning 'Uqbah bin Abu
Mu'eet, Ibn `Abbaas and `Ikrimah said that it was revealed in regard
to Ka'b bin Al-Ashraf and a number of the pagans of Quraysh (the
largest Makkan tribe). Al-Bazzaar reported that Ka'b Ibn Al-Ashraf
approached Makkah and the people of Quraysh said: "You are their
leader (i.e. the people of Makkah). Do you not see this weak, feeble,
despised man (Muhammad ) who is withoutfamily or any who might help
him and who is cut off from his own people? He claims that he is
better than we! We are the people of (the House of) the pilgrims, the
custodians (of the Ka`bah), the suppliers of water (to the pilgrims)."
So Ka'b said:"You are better than he" and Allaah therefore revealed
this Soorah. This is an authentic narration.
`Ataa' said that it was revealed concerning Abu Lahab (the Prophet's
disbelieving uncle);this was when the Prophet's son died and Abu Lahab
went to the polytheists and said: "When his sons die, he will no
longer be remembered." Far from that! On the contrary, Allaah has
preserved his memory for the entire world to witness and has placed
the responsibility of (implementing) His Revealed Law upon their
shoulders forever, until the Day of Congregation (Doomsday). - -
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Morals in the Life and Da‘wah of the Prophets - II

Adhering to Tawheed (Islamic monotheism) does not only apply to deeds
but also to words. Some of the Companions asked the Prophet, , to make
a tree for them that was known as "ThaatAnwaat" so that they could
hang their weapons on it in order toseek its blessings as the
disbelievers used to do. The Prophet, , responded: "By Allaah, you
have said to me the same as the Children of Israel said to Moosa; they
said:{ O Moosa make for us a god just as they havegods { . " [Ahmad
and At-Tirmithi - Hasan Saheeh [
The Prophet, , was asked about soothsayers, and he said: " They know
nothing." [Muslim] Even ifsoothsayers tell the truth once, they add to
it a hundred lies.
The Prophet, , warned us many times about using graves as Masjids
(mosques). Allaah The Almighty Says (what means): } And [He Revealed]
that the masjids are for Allaah, so do not invoke with Allaahanyone. {
[Quran 72:18] Therefore, it is the duty of all people to return in
repentance to Allaah The Almighty, submit themselves to Him, abandon
any form of Shirk , Kufr (disbelief) or devoting any acts of worship
to anything other than Allaah and to believe in Him Alone. People must
also know that Tawheed comes first,as one must give precedence to what
is most important, whether in matters concerning seeking knowledge,
work or Da'wah .
The claims that the disbelievers, polytheists and philosophers have
set the measures and foundations for good morals and that they have
good manners is vain, as what is bred in the bone will come out inthe
flesh. Also, those disbelievers and polytheists will only benefit from
their good deeds in this worldly life, but in the Hereafter they would
embody the verse (what means):
· } And We will regard what they have done of deeds and make them as
dust dispersed. { [Quran 25:23]
· } But those who disbelieved - their deeds are like a mirage in a
lowland which a thirsty one thinks is water until, when he comes to
it, he finds it is nothing but finds Allaah before Him, and He will
pay him in full his due; and Allaah is swift in account. { [Quran
24:39]
2- Adhering to Legislation: All ways are blocked except that of the
Prophet, , and it is not permissible, or indeed possible, to become
firmly established with good morals first, then try to interpret
Islamic texts in a way that would suit these morals. Allaah the
Almighty Says (what means): } O you who havebelieved, do not put
[yourselves] before Allaah and His Messenger,but fear Allaah. { [Quran
49:1] In fact, we are required to derive our methodology, principles,
and morals from the Quran and the Sunnah of the Prophet, , without
permitting ourselves or others to neglect any of the Sharee'ah texts.
In this regard, we have to follow the example of theProphet, , where
we have many proofs. The Prophet, , saw a man walking during
pilgrimage supported by two men, so he asked about him. The people
informed him that he had vowed to go on foot to perform pilgrimage. He
said: "Allaah is not in need of this old man's torturing himself."
Then he told the people: "Order him to ride." [Al-Bukhaari and Muslim]
Also, when the Prophet, , saw Abu Israel standing in the sun and not
speaking, he asked the people about him. They said, "He has vowed that
on this day he will keep standing, remain in the sun and keep
silent."' The Prophet, , said: "Let him end his fast, speak, come in
the shade and sit down." [Al-Bukhaari] Sitting in the sun is a burden
that does not bring the person closer to Allaah the Almighty, and
abstaining from speaking is how the previous nations used to fast,
which is not a part of our Sharee'ah . The proof of this is what the
Prophet, , said: "Theone who believes in Allaah and the Day of
Judgment should say something good or remain silent."
Further proof is that when the Prophet, , knew that 'Abdullaah ibn
'Amr was fasting during the daytime and performing voluntary prayers
throughout the night, which made him neglect the rights of his wife,
he said to him: "Fastlike my brother, Daawood, [Prophet David ], who
would fast every other day and never fled from his enemies." [Muslim]
It was also narrated that the Prophet, , said: "Your Lord has a right
over you,and your wife has a rightover you, so give each one his
right." [Al-Bukhaari]
Thus, a person must be just, moderate and careful regarding the
different benefits in life and should maintain a good balance between
them, without excessiveness or negligence. One must also take the
requirements of the bodyand soul into consideration, without aloofness
or committing excess, and should have acomprehensive view of giving
every person his due right.
Another example is when three men went to the houses of the Prophet, ,
asking about his acts of worship. When they were informed about it, it
seemed as if they thought it was insufficient. Therefore, they said,
"How can we compare ourselves to the Prophet when his past and future
sins have been forgiven." Thereupon, one of them said, "I will offer
voluntary prayers throughout the night and never sleep." Anothersaid,
"I will fast throughout the year and will not break my fast." The
third said, "I will keep away from women and will never marry." When
the Prophet, , was told about them, he mounted the pulpit and gathered
the people, then he said: "Why are some people saying such and such? I
am the most knowledgeable and mostfearful of Allaah among you, yet I
fast and break my fast, I offer voluntary night prayers and I
sleep,and I marry women. Therefore, the one who does not follow my
Sunnah, is not of my Ummah." [Al-Bukhaari and Muslim]
The path that leads to Allaah the Almighty and the Gardens of Pleasure
isthe way of the Prophet, , that should not be exceeded. This way
should be followed without innovations as the most perfect human is
the Prophet, , and his Sunnah is the praised way that was followed
byhis Companions . The Sunnah is every thing that the Prophet, ,
did,said or approved of. It also includes any characteristic that was
intended as a means of legislation for the Ummah . The one who turns
away from the Sunnah of the Prophet, , should be told as the Prophet,
, said: "The one who refrains from my Sunnah, is not of my Ummah." The
Prophet, , would say: "If someone innovates something that is not in
harmony with the principles ofour religion, that thing is rejected."
[Al-Bukhaari and Muslim] It was narrated that the Prophet, , said:
"Every innovation is deviation, and everydeviation is in Hell."
According to Ash-Shaatibi an innovation is an invented way in the
religion that is falsely attributed to the Sharee'ah , even though it
is done with the intention of worshippingAllaah The Almighty.
Innovations are more preferable to Iblees (Satan) than sins, and
theone who does them is among those to whom the evil of their deeds
has been madeattractive, so he considers them good. 'Umar would say,
"Every innovation is a deviation, even if people consider it to be
good." Ibn Mas'ood would say, "Follow and do not innovate as you have
what suffices you. A dhere to the way of the early generations [the
Companions of the Prophet]."
The Companions followed this clear methodology and did notallow any
one to ruin Tawheed or Legislation. 'Umar ibn Al-Khattab for instance,
would kiss the Black Stone and say, "By Allaah, I know that you are
just a stone that can neither harm nor benefit, and I would have never
kissed you if I had not seen the Prophet kissing you." 'Ali dismissed
all the people from the mosque who would tell imaginary and unreal
stories under the pretext of reminding the people and softening their
hearts. Also, when Ibn 'Umar heard a man saying after sneezing,
"Praise be to Allaah andpeace and blessing be upon the Prophet " he
told him, "This isnot what the Prophet taught us. The Prophet said:
'When anyone of you sneezes, he shouldpraise Allaah' but he did not
mention that we should ask for blessings upon him."
When Ibn Mas'ood entered the mosque of Al-Koofah, he saw groupsof
people sitting in circlesand in the middle of eachcircle there was a
pile of stone s and a man standing by each group ordering them to
exalt Allaah The Almighty a hundred times, then to praise Him a
hundred times, and then to glorifyHim a hundred times, andthe people
responded. Ibn Mas'ood said to them, "O people! By Allaah you are
either more guided than the Prophet or you are approaching a
deviation!" They said, "O Abu 'Abdur-Rahmaan! Weonly meant to do good
deeds. " He said, "There are many who want to do good deeds but never
do [as they do not follow the Sunnah of the Prophet ]." [Ad-Daarimi]
Any addition or deletion in acts of worship or behavior that is done
with the intention of drawing closer to Allaah The Almighty, is a
rejected innovation even if the intention was goodas long as this act
does not coincide with the Sharee'ah of Allaah The Almighty. - -
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Morals in the Life and Da‘wah of the Prophets - I

The Prophet, , was commanded to maintain the same methodology that had
been adopted by all the previous prophets and messengers, may Allaah
exalt their mention, as Allaah The Almighty Says (what means): } Those
arethe ones whom Allaah has guided, so from their guidance take an
example. { [Quran 6:90] Allaah the Almighty granted the prophets
perfection of morals and character so that people would not turn away
from them with the excuse that they were repulsive or ill-natured. All
prophets, may Allaah exalt their mention, only spoke what was
revealedto them by Allaah the Almighty. Their message was not
something that they fabricated or that was due to the surrounding
social conditions of their age. Their message was a revelation from
Allaah the Almighty, as each andevery prophet testified: } I only
follow what is revealed to me. { [Quran 6:50] The prophets, may Allaah
exalt their mention, did not have the right to change, replace, add,
or cancel anything that had been revealed to them. Concerning Prophet
Muhammad, , Allaah the Almighty Says (what means):
· } Nor does he speak from[his own] inclination. It isnot but a
revelation revealed. { [Quran 53:3,4]
· } Say, [O Muhammad]: "It is not for me to change it on my own
accord. I only follow what is revealed to me. Indeed, I fear, if I
should disobey my Lord, the punishment of a tremendous Day." { [Quran
10:15]
In their mission, the prophets, may Allaah exalt their mention, did
not ask for a reward from their people, as they only sought the reward
of Allaah the Almighty. Prophet Hoode said to his people (what means):
} O my people, I do not ask you for it any reward. My reward is only
from The One who created me. Then will you not reason? { [Quran 11:51]
Prophet Muhammad, , confirmed the same meaning by saying (whatmeans):
} Say, [O Muhammad]: "I do not ask you for the Quran anypayment, and I
am not of the pretentious." { [Quran38:86]
The aim of all the prophets, may Allaah exalt their mention, was for
people to have sincerity in religion and to turn them towards
worshipping the Lord of all creation instead of worshipping His
creatures. The prophets, may Allaah exalt their mention, also aimed at
saving disobedient people from the adversity of life to the comfort of
both the worldly life and the Hereafter andfrom the oppression of
distorted and false religions to the justice of Islam. In the Quran,
Allaah the Almighty clarifies the true religion that He commands all
people to follow, by Saying (what means): } And they were not
commanded except to worship Allaah, [being] sincere to Him in
religion,inclining to truth, and to establish prayer and to give
Zakaah. And that is the correct religion. { [Quran 98:5]
Every prophet was sent speaking the language of his people in order to
communicate clearly with them. The prophets, may Allaah exalt their
mention, followed their Fitrah (innate disposition) and talked to
people in a way that suited their mentality without pretense,
declamation or exaggeration. Allaah the Almighty Says (what means):
· } And I am not of the pretentious { [Quran 38:86]
Allaah the Almighty madethe method of Da'wah (propagation) clear to
Hisprophets, as He gave an order to His Prophet, , by Saying (what
means):
· } Invite to the way of your Lord with wisdom and good instruction,
and argue with them in away that is best. Indeed, your Lord is most
knowing of who has strayed from His way, and He is most Knowing of who
is [rightly] guided. { [Quran 16:125]
The methodology of the prophets, may Allaah exalt their mention, and
their Da'wah are clear. The best way to make Da'wah is the clear and
simple way of the noble Quran, with which one does not need any
philosophical or scholastic methodology.
All the prophets, may Allaah exalt their mention, gave precedence to
the eternal life of the Hereafter over the worldly life that would
ultimately come to an end. Their predominant characteristic was to
renounce the pleasures of this worldly life and seek the reward of the
Hereafter, as they were certain that: } what is with Allaah is better
and more lasting { [Quran 28:60] and: } that which iswith Allaah is
best for therighteous. { [Quran 3:198]
Allaah the Almighty Says to His Prophet, , (what means): } And do not
extend your eyes toward that by which We have given enjoyment to
[some] categories of them, [its being but] the splendor of worldly
life by which We test them. And the provision of yourLord is better
and more enduring. { [Quran 20:131]
The prophets, may Allaah exalt their mention, werethe most perfect,
most honest and had the noblest lineage of all mankind. Allaah the
Almighty chose them by his Knowledge over everyone and everything else
to bear the greatest trust, which is conveying His message. Therefore,
they must be a model for all people. Regarding the merits of the
prophets, Allaah the Almighty Says (what means):
· } And remember Our servants, Ibraaheem, Ishaaq and Ya'qoob - those
of strength and [religious] vision. Indeed,We chose them for an
exclusive quality: remembrance of the home [of the Hereafter]. And
indeed they are, to Us, among the chosen and outstanding. And remember
Ismaa'eel, Al-Yas' and Dhul-Kifl, and all are among the outstanding. {
[Quran 38:45-48]
· } [Allaah] Said: "O Moosa,I have chosen you over the people with My
messages and My words [to you]. So take what I have given you and be
among the grateful." { [Quran 7:144]
Throughout their Da'wah , the prophets, may Allaah exalt their
mention, not only confirmed the idea of servitude to Allaah by telling
their people (whatmeans): } worship Allaah; you have no deity other
than Him} [Quran 7:59] but they also treated the faults that were
widespread during their time and urged their people to be virtuous.
Forinstance, Prophet Shu'ayb tried to reform the faults of his people,
the people of Madyan, and advised them not to give less in measure and
weight and decrease the rights of others. Also, Prophet Loote said to
his people: } "Do you approach males among the worlds. And leave what
your Lord has created for you as mates?But you are a people
transgressing." { [Quran 26:165-166] He also criticized them for
obstructing roads and committing every evil in their meetings . The
biography of the Prophet, , also proves that he continuously tried to
treat the faults ofhis people, as will be clarified later.
Adhering to Tawheed andLegislation: A Shield for Morality
1- Adhering to Tawheed (monotheism): Tawheed is purity as it is
acknowledgement of the truth, while Shirk (polytheism) is an impurity
as Allaah the Almighty Says (what means): } indeed the polytheists are
unclean. { [Quran 9:28]This is because Shirk is the denial of truth,
and even if the polytheists superficially bathed, adorned and perfumed
themselves their inner impurity would still not be removed. Sins and
evil deeds are considered impurities, as the Prophet, , said: "Whoever
commits any of these sins should conceal them and make use of the
concealmentgranted to him by Allaah. Whoever openly admits to his sins
[to other people] will be punished with what is prescribedin the
Quran."
In order to perfect morality and obtain the desired objectives, we
should be careful in matters pertaining to Tawheed and legislation and
follow the Sunnah of the Prophet, , in this regard. The Prophet, ,
implanted two crucial principles in his Companions: the first wasto
worship Allaah the Almighty without associating any other deity with
Him, while the second principle was to worship Allaah the Almighty
according to HisLegislation and no other. The Prophet, , did not allow
any of his Companions to break either of these two principles. Once
the Prophet, , saw 'Umar ibn Al-Khattaab holding a piece of paper from
the Torah as he had admired what was written on it. Thereupon,the
Prophet, , was veryangry and said to him: "You do this while I am
amongst you? I have conveyed to you the message white and pure. By
Allaah, if Moosa [Moses] had been alive now, he would have had no
choice but to follow me." [Ahmad, Al-Albaani - Hasan ] This Hadeeth
shows the universal nature of the Da'wah of the Prophet, , and thatit
is impermissible to follow anything except the Quran and Sunnah .
Therefore, how can people leave these protected principles and seek
guidance in things that have been distorted and changed?
Once, the Prophet, , heard an Imaam delivering a Khutbah (sermon) on
the pulpit, and saying, "Whoever obeys Allaah and His Messenger will
be rightly guided, while whoever disobeys them, will be misguided."
The Prophet, , said: "What a bad Imaam you are! Say: 'The one who
disobeys Allaah and His Messenger will bemisguided'." [Ahmad, Muslim]
In the abovementioned Hadeeth , the Prophet, , criticized the Imaam
forsaying "disobeying them" when referring to Allaah and His Prophet,
, as the use of this pronoun entails that both Allaah the Almighty and
His Prophet, , are on the same level. The Prophet, , also saw that it
was appropriate to mention and clarify this point in during the
Khutbah .
When 'Uthmaan ibn Math'oon died, Umm Al-'Alaa' said, "O Abu As-Saa'ib!
I testify that Allaah has honored you." The Prophet, , said to her:
"How do you know that Allaah has honored Him?" She replied, "Who would
be honored if not him?" The Prophet, said to her: "By Allaah, though I
am the Messenger of Allaah, I do not know what Allaah will do with me
tomorrow." Umm Al-'Alaa' said, "By Allaah, I will never attest the
piety of anybody after this." [Ahmad and Al-Bukhaari]
Deeds depend on how the last of them will be, which Allaah the
Almighty has concealed from people's knowledge. This refutes what was
said by the Jews and Christians as they said (what means):
· } We are the children of Allaah and His beloved { [Quran 5:18]
· } None will enter Paradise except one who is a Jew or a Christian. {
[Quran 2:111]
Allaah the Almighty told them (what means): } That is [merely] their
wishful thinking, Say: "Produce your proof, if you should be
truthful." { [Quran 2:111] This also refutes what some people do,
thinking that some of the dead are the allies of Allaah The Almighty
and consequently, they worship these 'allies'.
Among the examples thatillustrate adherence to Tawheed is when a man
came to the Prophet, , and said to him, "Allaah and you willing." The
Prophet, , said: "Are you making me an equal to Allaah? You should
say,'What Allaah alone, wills." [Ahmad, Al-Albaani - Hasan [

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Tawheed (Divine Unity) - How can Tawheed be achieved and what is the promised reward?.

How can a person achieve Tawheed or truebelief in the Oneness of Allaah?.
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah.
You have asked – may Allaah bless you – about an important matter,
which is easy for the onefor whom Allaah makes it easy. We ask Allaah
to make it easy for us and for our Muslim brothers to attain all that
is good.
It should be noted that achieving Tawheed or true belief in the
Oneness of Allaah can only be done by testifying truly that there is
no god but Allaah and that Muhammad is the Messenger of Allaah.
Achieving this is of two degrees, one that is obligatory and one that
is mustahabb.
The obligatory degree is achieved by means of three things:
1- Giving up shirk (association of others with Allaah) in all its
forms, major, minor and concealed.
2- Giving up bid'ah (innovation) in all its forms.
3- Giving up sin in all its forms.
The mustahabb degree is that in which people may vary greatly, and it
means not having anything in the heart of attachment to anything or
anyone other than Allaah, so the heart is focused entirely on Allaah
and pays no attention to anything or anyone else; he speaks only for
the sake of Allaah and his deeds andactions are all for Allaah and all
his thoughts are focused Allaah, may He be glorified and exalted.Some
scholars described this degree as: giving upsomething that is
permissible so as to avoid something that is forbidden; that includes
actions of the heart, tongue and physical faculties.
In order to achieve thesetwo degrees, certain things are essential:
1 – Knowledge, otherwise how can one attain Tawheed or true belief in
the Oneness of Allaah and act upon it if he does not know of it or
understand it? Each accountable adult must learn about the Oneness of
Allaah that which will make his beliefs, words and deeds correct, then
anything more than thatis a bonus.
2 – Firm, certain and deeply-rooted belief in that which was
narratedfrom Allaah, may He be glorified and exalted and His Prophet
(peace and blessings of Allaah be upon him) of reports and words.
3 – Obedience to the commands of Allaah and His Messenger (peace and
blessings of Allaah be upon him) by doing that which is enjoined, and
avoiding that whichis forbidden.
The more a person achieves these things, the stronger will be his
Tawheed and the greater will be his reward.
Our Messenger (peace and blessings of Allaah be upon him) has
explained to us that the one who attains the highest level of
Tawheedis the one who is promised that he will be with the seventy
thousand who will enterParadise without being brought to account –
weask Allaah of His bounty.
In Saheeh al-Bukhaari (5705) and Saheeh Muslim (220) it is narrated
that Ibn 'Abbaas (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "The
nations were shown to me and I saw aProphet with a group of men, a
Prophet with oneor two men, and a Prophet with no one with him. Then a
huge crowd was shown to me,and I thought that they were my ummah, but
it was said to me, 'This is Moosa and his people. But look at the
horizon.' I looked, and there was a huge crowd. Then it was said to
me: 'Look at the other horizon,' and there was (another) huge crowd.
It was said to me: 'This is your ummah, and among them are seventy
thousand who will enterParadise without being called to account or
punished.'"
Then he got up and went into his house, andthe people started
discussing those who would enter Paradise without being called to
account or being punished. Some of them said: Perhaps they are the
ones who accompanied the Messenger of Allaah (S). Some said: Perhaps
they are those who were born in Islam and did not associate anything
with Allaah. And they mentioned several ideas.Then the Messenger of
Allaah (S) came out and said: "What are you discussing?" They told
him, and he said: "They are the ones who did not perform ruqyah or ask
others to do so, and did not believe in omens, and did not use
cautery, and they put their trust in their Lord." 'Ukkaashah ibn
Mihsan stood up and said: Pray to Allaah to make me one of them. He
said: "You will be one of them." Another man stood up and said: Pray
to Allaah to make me one of them. He said: " 'Ukkaashah has beaten you
to it."
The phrase "did not perform ruqyah or ask others to do so" means that
they did not ask others to perform ruqyah for them. Although asking
someone to perform ruqyah is permissible, it is contrary to that which
is better.
The phrase "and did not believe in omens" meansthat they did not
believein omens based on birds or anything else about which people are
superstitious and may give up something that they had decided to do
because of these superstitions. Superstition is haraam and is a form
of minor shirk.
The phrase "and did not use cautery" means that they did not cauterize
with fire to treat sickness, even if it is proven to be of benefit,
because the Prophet (peace and blessings of Allaah be upon him)
disliked it, and because no one can punish with fire but the Lord of
the fire.
The common thread in these three characteristics is that they "put
their trust in their Lord", i.e., they attained the highest degree of
trust (tawakkul) and they did not pay the slightest attention to the
means, and they did not dependon them, rather they depended on their
Lord alone, may He be glorified.
Tawakkul (trust) is the summary of faith, as Sa'eed ibn Habeeb said,
indeed it is the ultimate aim as Wahb ibn Munabbih (may Allaah have
mercy on him) said.
In question no. 4203 youwill find further discussion of this hadeeth,
so please read it. And Allaah knows bestand is most Wise.
Note: Achieving true Tawheed or belief in theOneness of Allaah
cannotbe achieved by mere wishing or pretending, or by empty claims
that have no real essence, rather it is achieved by means of firm
belief thatis rooted in the heart, byachieving true ihsaan that is
confirmed by a good attitude and righteous deeds. The Muslim must
hasten to make the best of every moment of his life and hasten to do
good deedsand acts of worship; he should ignore the hardship and enjoy
the pain, for that which is with Allaah is precious, for that which is
with Allaah is Paradise.
See: al-Qawl al-Sadeed 'ala Maqaasid Kitaab al-Tawheed by Shaykh 'Abd
al-Rahmaan al-Sa'di(may Allaah have mercy on him), p. 20-23. - -
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Tawheed (Divine Unity) - The status of ruling by that which Allaah has revealed in Islam.

What is the status of ruling by that which Allaah has revealed in
Islam? Is the one who rules by something otherthan that which Allaah
has revealed a kaafir?.
Praise be to Allaah.
Ruling by that which Allaah has revealed is part of Tawheed
al-Ruboobiyyah (Oneness of the divine Lordship), because it is
implementing the ruling of Allaah as is implied by acceptance of His
Lordship (Ruboobiyyah) and His perfect sovereignty and control. Hence
Allaah calls those who are followed in a manner contrary to what He
has revealed arbaab (lords) of their followers. Allaah says
(interpretation of the meaning):
"They (Jews and Christians) took their rabbis and their monks to be
their lords [arbaab] besides Allaah (by obeying them in things which
they made lawful or unlawful according to their own desires without
being ordered by Allaah), and (they also took as their Lord) Messiah,
son of Maryam (Mary), while they (Jews and Christians) were commanded
[in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but
One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to
be worshipped but He). Praise and glory be to Him (far above is He)
from having the partners they associate (with Him)"
[al-Tawbah 9:31]
Allaah calls those who are followed "lords" because they are appointed
as lawgivers along with Allaah, and He calls the followers "slaves"
because they submit to them and obeythem in going against the ruling
of Allaah, may He be glorified and exalted.
'Adiyy ibn Haatim said tothe Messenger of Allaah (peace and blessings
of Allaah be upon him): "But they do not worship them." The Prophet
(peace and blessings of Allaah be upon him) said: "Nay, they forbid to
them that which is permissible andthey permit to them thatwhich is
forbidden, and they follow them; that is how they worship them."
Once you understand this, you should realize that with regard to the
one who does not rule by that which Allaah has revealed and wants
rulings to be referred to someone other than Allaah and His Messenger,
there are verses which state that he has no faith, and verses which
state that he is a kaafir, zaalim (wrongdoer) and faasiq (rebellious
evildoer).
As for the first category (i.e. the verses which state that he has no faith):
For example, Allaah says (interpretation of the meaning):
"Have you not seen those (hypocrites) who claim that they believe in
that which has been sent down to you, and that which was sent down
before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject
them. But Shaytaan (Satan) wishes to lead them far astray.
61. And when it is said tothem: 'Come to what Allaah has sent down and
to the Messenger (Muhammad صلى الله عليه وسلم),' you (Muhammad صلى
الله عليه وسلم) see the hypocrites turn away from you (Muhammad صلى
الله عليه وسلم)with aversion.
62. How then, when a catastrophe befalls thembecause of what their
hands have sent forth, they come to you swearing by Allaah, 'We meant
no more than goodwill and conciliation!'
63. They (hypocrites) arethose of whom Allaah knows what is in their
hearts; so turn aside from them (do not punish them) but admonish
them, and speak to them an effective word (i.e. to believe in Allaah,
worship Him, obey Him, and be afraid of Him) to reach their
innerselves.
64. We sent no Messenger, but to be obeyed by Allaah's Leave. If they
(hypocrites), when they had been unjust to themselves, had come to you
(Muhammad صلى الله عليه وسلم) and begged Allaah's forgiveness, and the
Messenger had begged forgiveness for them, indeed, they would
havefound Allaah All-Forgiving (One Who forgives and accepts
repentance), Most Merciful.
65. But no, by your Lord, they can have no Faith, until they make you
(O Muhammad صلى الله عليه وسلم) judge in alldisputes between them, and
find in themselves no resistance against your decisions, and accept
(them) with full submission"
[al-Nisa' 4:60-65]
Allaah ascribes to these people who claim to have faith when they are
hypocrites several characteristics:
1.
They want to refer for judgement to al-taaghoot, which is everything
that goes against the ruling of Allaah and His Messenger(peace and
blessings of Allaah be upon him), because going against the ruling of
Allaah and His Messenger is tughyanand transgression against the
ruling of the One to Whom belongs judgement and all thingsreturn to
Him, namely Allaah. Allaah says (interpretation of the meaning):
"Surely, His is the creation and commandment. Blessed is Allaah, the
Lord of the 'Aalameen (mankind, jinn and all that exists)!" [al-A'raaf
7:54].
2.
If they are called to that which Allaah revealed tothe Messenger, they
refuse and turn away.
3.
If a calamity befalls thembecause of what their hands sent forth, such
asbeing exposed for their wrongdoing, they come swearing that they
only meant good will and conciliation, as in the case of those who
reject the rule of Islam today and govern according tolaws that go
against it, claiming that this is good and suited to modern
circumstances.
Then Allaah warns these people who claim to be believers but who bear
these characteristics thatHe knows what is in their hearts and what
they are concealing of things that are different from what they say.
And He commands His Prophet to admonish them and speak to them an
effective word. Then He explains the wisdom behind sending the
Messenger to be the onlyone who to be obeyed and followed, and no one
else, no matter how strong their ideas and how vast their
understanding. Then Allaah swears by His Lordship to His Messenger,
which is the most special kind of Lordship and which points to the
truth of His message, confirming that faith cannot be valid except
with three things:
1.
Referral for judgement in all disputes must be made to the Messenger
of Allaah (peace and blessings of Allaah be upon him).
2.
They should open their hearts to his judgement and there should be no
objection or resistance to it in their hearts.
3.
There must be full submission and acceptance of his ruling and it must
be implemented with no hesitation or deviance.
As for the second category (verse which say that he is a kaafir,
zaalim and faasiq):
For example, Allaah says (interpretation of the meaning):
"And whosoever does not judge by what Allaahhas revealed, such are the
Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act
on Allaah's Laws)"
[al-Maa'idah 5:44]
"And whosoever does not judge by that which Allaah has revealed,
suchare the Zaalimoon (polytheists and wrongdoers — of a lesser
degree)"
[al-Maa'idah 5:45]
"And whosoever does not judge by what Allaahhas revealed (then) such
(people) are the Faasiqoon [the rebellious i.e. disobedient (of a
lesser degree)] to Allaah"
[al-Maa'idah 5:47].
Can these three characteristics be applied to one person, i.e., is the
one who does not rule by what Allaah has revealed a kaafir, zaalim and
faasiq? Because Allaah has described the kaafirs as being wrongdoers
and evildoers, as He says (interpretation of the meaning): "And it is
the disbelievers who are theZaalimoon (wrongdoers)" [al-Baqarah 2:254]
and "Certainly they disbelieved in Allaah andHis Messenger, and died
while they were Faasiqoon (rebellious, —disobedient to Allaah and His
Messenger صلىالله عليه وسلم)" [al-Tawbah 9:84], so every kaafir is a
wrongdoer and evildoer– or do these characteristics apply to those
described only insofar as they do not rule by that which Allaahhas
revealed? The latter is more likely in my view, and Allaah knows best.
We say: The one who does not rule by that which Allaah has revealed
because he regards it as insignificant, or he looksdown on it, or he
believes that something else is better and more beneficial to people,
is a kaafir in the sense of being beyond the pale of Islam. Among
these are those who promulgate for the people legislation that goes
against Islamic lawsto be a way by which people live. They only
promulgated that legislation which goes against Islamic laws because
they believe that it is better for people, because it is wellknown on
the basis of common sense [?] that people do not turn awayfrom one way
to another way that is different unless they believe that the one
theyturned to is better and that the one they turnedaway from is
lacking.
If a person does not rule by that which Allaah has revealed, but he
does not regard it as insignificant, look down on it or believe that
something else is better than it and more beneficial for people,
rather he rules by something else by way of wronging those who are
under his rule and out of vengeance and soon, then he is a wrongdoer
but he is not a kaafir, and the level of his wrongdoing varies
according to the alternative by which he rules and the means of
ruling.
If a person does not rule by that which Allaah has revealed, but he
does not regard it as insignificant, look down on it or believe that
something else is better than it and more beneficial for people,
rather he rules by something else so as to fulfill the wish of those
who are ruled, or because of a bribe or forsome other worldly reason,
then he is a faasiq (rebellious evildoer) but he is not a kaafir, and
the level of his wrongdoing varies according to the alternative by
which he rules and the means of ruling.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
concerning those who take their rabbis and monks as lords instead of
Allaah that they are oftwo types:
1.
Those who know that they changed the religion of Allaah and they
follow them in those changes, and believe in the permissibility of
what was forbidden and the prohibition of what Allaah has permitted,
following their leaders, even though they know that they have gone
against the religion of the Messengers. This is kufr and Allaah and
His Messenger regard it as shirk.
2.
Those who believe in thepermissibility of what was forbidden and the
prohibition of what Allaah has permitted, butthey obeyed them in
disobeying Allaah, as theMuslim does when he commits sins that he
believes are sins. They come under the same ruling as other sinners.
End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him).
Fataawa al-'Aqeedah (p. 208-212). - - ▓███▓ Translator:->
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