Ibn Sina (Avicenna), who was he? What did Salaf say about him?

The famous fifth-century medical expert and philosopher, Ibn Sina, known to the West as “Avicenna”, is often credited as being one of the greatest Muslim scientists in history. His name is a celebrated one in many Muslim circles, and even hospitals and institutions of learning are named after him out of respect and admiration for his achievements.

While many Muslim scientists throughout history truly did pioneer many important medical and scientific breakthroughs, Muslims need to step back and re-examine what they have been led to believe about Ibn Sina specifically – Is it factually correct? Was he even a Muslim?

Shaykh al-Islaam Ibn Taymiyyah on Ibn Sina

Aboo ‘Alee Al-Husayn ibn ‘Abdillaah ibn al-Hasan ibn ‘Alee ibn Sina (d.428) was born to a severely deviant Ismaa’eelee (Shiite) family, known for their severe blasphemy and hypocrisy, as mentioned by Shaykh al-Islaam Ibn Taymiyyah.[1] In fact, as Ibn Taymiyyah said:

وأحسن ما يُظهرون دين الرفض وهم في الباطن يُبطنون الكفر المحض

“The best thing they showed openly was ar-Rafdh (being Raafhidah Shiites), while they concealed pure, absolute disbelief inwardly.” [1]

Ibn Taymiyyah confirmed this by mentioning that Ibn Sina himself identified his own family, his father, and his brother to all be from this severely deviant group that was exposed and declared outside of Islam by many scholars.

Ibn Taymiyyah further detailed how Ibn Sina attempted to blend what he learned from the deviant claimants to Islam, the Mu’tazliah and Raafidhah, with the polytheistic philosophy of Aristotle, and when he did so he deviated even further, inventing new sets of beliefs so blasphemous that they surpassed some of the falsehood of the Jahmiyyah and even the pagan philosophers themselves! [2]

After listing a number of Ibn Sina’s philosophical deviations, Ibn Taymiyyah went on to say:

لا يقوله إلا من هو من أجهل الناس وأضلهم وأشبههم بالبهائم من الحيوان

No one says these things other than the most ignorant of people, the most astray, and those who most resemble farm animals! [3]

The Great Scholar Ibn al-Qayyim on Ibn Sina

And the great scholar, Ibn Qayyim al-Jowziyyah, said:

He (Ibn Sina) was from the Qaraamitah Baatiniyyah [Sect], those who do not believe in a beginning (of the creation) nor an end, nor do they believe in a Lord of the creation, nor any prophet sent from Allaah, the Most High.

Such deviant hypocrites (zanaadiqah) pretend to be Raafidhah, whilst they conceal pure, absolute disbelief inwardly, claiming to be descendants of the family of the Messenger (may Allaah raise his rank and grant him and his family peace). He and his family are all free of them in terms of both lineage and religion… [4]

Ibn al-Qayyim also referred to Ibn Sina as the imaam of the severe deviants (إمام الملحدين), and said, “This deviant and his followers are disbelievers in Allaah, the Angels, the Books, the Messengers, and the Last Day.” [5]

Comparing Ibn Sina’s and other philosophers’ disbelief to that of the pagan Arabs of pre-Islamic Makkah, he concluded that the beliefs of the pagan Arabs were less offensive than the beliefs of Ibn Sina and the philosophers. [6]

He further compared the blasphemy of the most deviant of the Jahmiyyah cults to the ideas of Ibn Sina and concluded that Ibn Sina’s beliefs were even more deviant.[7]

After explaining how Ibn Sina denied basic pillars of belief, he concluded with the verdict:

فالرجل معطل مشرك جاحد للنبوات والمعاد، لا مبدأ عنده، ولا معاد، ولا رسول ولا كتاب

The man was a denier (of Allaah’s Attributes), a polytheist, a rejecter of matters related to prophethood and the Ma’aad (the Last Day), having no belief in the beginning or end of creation, nor any belief in a messenger or a book. [8]

For those who wish for more specific information on the heretical blasphemy of Ibn Sina, they are welcome to investigate the detailed documentation of how he rejected each pillar of Faith, one by one, explained by Ibn al-Qayyim himself. [9]

Other Scholars on Ibn Sina

Ibn Hajr quotes an early Shaafi’ee scholar, Ibn Abid-Damm al-Hamawee, as saying:

All the scholars have agreed that Ibn Sina held that the universe was infinite and there would be no physical resurrection, while he did not reject (the concept of) a spiritual resurrection, and that he is reported to have said that Allaah does not know every detailed piece of knowledge, rather He knows things in general.

Thus, the scholars of his time and those after him whose statements are relied upon in all matters have spoken decisively about his disbelief and the disbelief of Aboo Nasr al-Farabi as well, due to their positions on these matters in contradiction to the beliefs of the Muslims. [10]

One of today’s senior scholars, a member of the Permanent Committee for Research and Fatwaa in Saudi Arabia, Shaykh Saalih al-Fowzaan (may Allaah preserve him), was asked about someone who praises Ibn Sina and lists him among the scholars of Islam. He replied:

He is one of two cases:

  1. He may be ignorant, and thus he does not know about the condition of Ibn Sina. Such a person has no right to speak, rather he must keep silent.
  2. Or perhaps he knows about Ibn Sina and his teachings of disbelief and he agrees with him, praising him for that reason. In this case, his ruling is the same ruling as Ibn Sina (i.e. disbeliever), and refuge with Allah is sought. This is because he has agreed with him and praised him for that (his disbelief).

So this is a very serious issue!

However, some people may praise Ibn Sina strictly because he was a doctor. This is a worldly profession, and he was really a doctor. However, there were many non-Muslim doctors more proficient in the medical field than him, so why the specific focus on Ibn Sina? They say: “Because he ascribed to Islam, and so this is something for Muslims to be proud of.”

We say: Islam is free from him, and Islam does not need him!

To conclude: He is not to be praised or spoken of highly because he was one of the Baatiniyyah [Cult], a severely deviant philosopher who claimed that the universe may be infinite (having no beginning or end). [11]

Also, Shaykh ‘Abdul-‘Azeez ar-Raajihee explained why Muslims who know about him are required to consider him a disbeliever.

Naming Schools and Hospitals After Ibn Sina?

Additionally, Shaykh Saalih al-Fowzaan, Shaykh Ibn ‘Uthaymeen, and others mentioned that it is not permissible to name schools, hospitals, or health clinics after him (in his honor).

Modern Attempts to Include Ibn Sina Among the Muslim Scientists

Muslims today may come across unreliable websites and other sources of misinformation claiming that Ibn Sina was a great Muslim scientist and/or scholar. Some clinics and schools in the Muslim lands are even named after him to honor him, which is not permissible, as mentioned by Shaykh Saalih al-Fowzaan.

What exactly is the cause of this serious mistake? It could be rooted in one or any number of the following causes:

  • Speaking / writing about matters without knowledge of the Religion.
  • Passing on information carelessly.
  • Intended promotion of the Shiite Religion.
  • Intended promotion of philosophy as an Islamic science.
  • Gross neglect or total lack of concern for issues of ‘aqeedah (belief).
  • Blind ambition to please everyone.
  • Justifying what people have already said or written.
  • Muslims who have mistakenly praised this severely deviant disbelieving philosopher, Ibn Sina, are urged to hasten to repent to Allah and free themselves of this serious error, lest they be counted alongside of Ibn Sina as a disbeliever in this life and the Next, and refuge with Allaah is sought.

And Allaah knows best.

Written by: Moosaa Richardson 

FOOTNOTES:
[1] ar-Radd ‘alal-Muntiqiyyeen (pp.141-142), Majmoo’ al-Fataawee (9/134)

[2] ar-Radd ‘alal-Mantiqiyyeen (pp.143-146), Majmoo’ al-Fataawee (9/135-138)

[3] Dar’ Ta’aarud al-‘Aql wan-Naql (5/65)

[4] Eghaathat al-Lah-faan (2/286, checking of Muhammad Haamid Faqee)

[5] Eghaathat al-Lah-faan (2/287, checking of Muhammad Haamid Faqee)

[6] Eghaathat al-Lah-faan (2/288, checking of Muhammad Haamid Faqee)

[7] Eghaathat al-Lah-faan (2/280, checking of Muhammad Haamid Faqee)

[8] Eghaathat al-Lah-faan (2/282, checking of Muhammad Haamid Faqee)

[9] Eghaathat al-Lah-faan (2/279-282, checking of Muhammad Haamid Faqee)

[10] Lisaan al-Meezaan (2/293)

[11] At-Ta’leeq al-Mukhtasir ‘alal-Qaseedah an-Nooniyyah (3/1328). (Arabic)

Original article can be found on Bakkah

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by AbdurRahman.org

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by AbdurRahman.org

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.

Footnotes:

[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

Listen to the full audio explanation of the Book:

http://followthesalaf.com/?tag=Aqeedatus-Salaf

Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – alifta

Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – Alifta

by AbdurRahman.org

The second question of Fatwa no. 7807

Q 2: Is the call for rapprochement between religions (Islam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement between Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites, Druze, Al-Isma`iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama`ah? Is this rapprochement permissible according to Shari`ah?

A: First: the roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Surah Al-Baqarah, 2: 285).

Allah also says, And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Nisa’, 4: 152).

Allah also says, And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.”

Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism – worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.” (Surah Al-‘Imran, 3: 81-83).

Allah also says, Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Surah Al-‘Imran, 3: 84-85).

After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).” (Surah Al-An’am, 6: 89-90).

Allah also says, Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers.” (Surah Al-‘Imran, 3: 68).

Allah also says, Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism – to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers). (Surah Al-Nahl, 16: 123).

He also says, And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (Surah Al-Saff, 61: 6).

He also says, And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.(Surah Al-Ma’idah, 5: 48).

It is authentically reported that the Prophet (peace be upon him) said, I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same. Narrated by Al-Bukhari.

Second, The Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person.

They said, Truly, Allâh is poor and we are rich! They also said, Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty). In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them. He exposed them, and replied to them in the Qur’an saying, Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?” (Surah Al-Baqarah, 2: 79-80).

Allah also says, And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” (Surah Al-Baqarah, 2: 111).

Allah also says, And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh – see Surah al-Baqarah, 2: 105).”

Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).

Allah also says, And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it. (Surah Al-‘Imran, 3: 78).

Allah also says, Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. (Surah Al-Nisa’, 4: 155-158).

Allah also says, And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created(Surah Al-Ma’idah, 5: 18).

Allah also says, And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary) (Surah Al-Tawbah, 9: 30-31). Allah also says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.

Third, according to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christianshave distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.

Allah says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism). (Surah Al-Ma’idah, 5: 15-16).

He also says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.(Surah Al-Ma’idah, 5: 19).

However, they turned away from him out of injustice and envy after knew the truth.

Allah says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

He also says, And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. (Surah Al-Baqarah, 2: 89).

He also says, And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! (Surah Al-Baqarah, 2: 101).

He also says, Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)]. (Surah Al-Bayyinah, 98: 1-2).

How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?

Allah says, Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? (Surah Al-Baqarah, 2: 75).

He also says, Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. (Surah Al-Baqarah, 2: 119-120).

Allah also says, How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). (Surah Al-‘Imran, 3: 86).

If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun, So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism – those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.(Surah Al-Qalam, 68: 8-9).

He also says, Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).” (Surah Al-Kafirun, 109: 1-6).

A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.

Fourth, if a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him).

Allah says, But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower.(Surah Al-Anfal, 8: 61).

Allah also says, So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds. (Surah Muhammad, 47: 35).

The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.

History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.

Fifth, Druze, Al-Nusayriyyah, Al-Isma`iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial):`Abdullah ibn Sab’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims. Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.

Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman

`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 2:

Al-`Aqidah (2)>Al-Wala’ wa Al-Bara’>Ruling on the call to rapprochement between religions

http://www.alifta.org/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=535&PageNo=1&BookID=7

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool

SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)

PRODUCED BY: Al-Ibaanah.com

The First Foundation:

Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.

The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”

Another proof is the fact that this Religion is founded upon two basic principles, which are:

1. We don’t worship anyone except Allaah, and

2. We don’t perform worship except with what Allaah has legislated.

You cannot truly implement the worship of Allaah unless you first seek the necessary knowledge required for you to properly put into effect this worship that Allaah has made obligatory on you, and for which purpose He created you.

Elucidating this point further, Ishaaq bin Raahawaih said: “Seeking knowledge is obligatory, even though the report concerning it is not authentic. However, what it means is that the seeker of knowledge is required to acquire from it what he needs such as for (properly implementing) his ablution, his prayer, his Zakaat – if he has wealth, his Hajj and so on.”

He also said: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.” [1]

Ibn Taimiyyah, may Allaah have mercy on him, said: “Seeking religious knowledge is a collective obligation (fard kifaayah) except for that which is individually incumbent, such as every person seeking knowledge of what Allaah has ordered him to do and what Allaah has prohibited him to do, since this is an individual obligation.” [2]

This is one of the most important foundations, by which, the followers of Hadeeth are distinguished from those apart from them. It is due to this that the followers of innovation accuse the followers of Hadeeth by claiming that the highest objective of their speech is with regard to issues of purification, prayer and their likes!!

But in reality, this is not blameworthy, since it is with (knowledge) purification that you will have achieved the key to prayer.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The key to prayer is purification. Its tahreem (commencement) is the takbeer (i.e. saying Allaahu Akbar) and its Tahleel (ending) is the tasleem (i.e. saying As-Salaam ‘Alaikum).” [3]

He (sallAllaahu ‘alayhi wa sallam) also said: “Islaam is built upon five (pillars): (1) The testimony that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the prayer; (3) Paying the Zakaat; (4) Fasting in Ramadaan; and (5) the Pilgrimage (Hajj) to the Sacred House of Allaah for whoever is able to do it.” [4]

It is for this reason that the first thing a student of knowledge is advised to do is to strive to obtain the knowledge that is binding upon him first. This is why when Imaam Maalik was asked about seeking knowledge, he said: “All of it is good. However, look into what you need for (the transactions of) your day and night, and then seek (knowledge of) that.”

This is since you will not truly actualize the worship of Allaah until you first obtain knowledge of what Allaah has legislated for you in those matters (of worship). So once you obtain that knowledge, you will be aware of how to perform wudoo, how to pray, how to perform ghusl, how to give Zakaat – if you have wealth, how to perform the Pilgrimage (Hajj) – if you intend to perform it, the rules of marriage – if you intend to marry someone, the rules of divorce – if you intend to divorce someone, and so on.

This foundation consists of the following things:

1. The ruling of an obligation. This relates to a Muslim that is responsible for his actions. If he is young (i.e. under the age of puberty), then it is upon his parents to teach him the affairs of his Religion that he is in need of. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All of you are shepherds and all of you are responsible as to his flock.” [5]

And Allaah says: “O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels that are stern and severe – they do not disobey what Allaah has ordered them to do, and carry out what they are commanded.” [Surah At-Tahreem: 6]

Therefore, it is binding upon the Muslim father and the Muslim mother to teach their children what they are required to know from the matters of the Religion and from manners.

2. The student of knowledge must give precedence to acquiring knowledge of what is obligatory upon him to know over what is recommended for him to know. Preoccupying oneself with learning the recommended forms of knowledge whilst neglecting the obligatory forms of knowledge is one of the obstacles and impediments of seeking knowledge.

So, for example, you may find a person speaking about the intricate issues of the Language, on Grammar, Terminology, the Science of Eloquence and Principles, yet he is not able to properly perform ablution in the same manner as that of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), nor is he able to perform the prayer properly like the Prophet (sallAllaahu ‘alayhi wa sallam) used to pray…and so on and so forth!!

3. A seeker of knowledge should not oppose his parents by traveling abroad in search of knowledge that in his case is considered to be recommended. But in the case where that knowledge that he intends to travel abroad for is from the forms of knowledge that is binding upon him to know in order to worship Allaah during the night and day, then he may go ahead and travel, as was advised by Imaam Ishaaq in his previously mentioned statement: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.”

4. The supportive sciences, or what some scholars commonly call “The applied sciences”, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best.

So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.

Footnotes:

[1] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/9)

[2] Majmoo’-ul-Fataawaa (28/80)

[3] This is from the narration of ‘Alee (radyAllaahu ‘anhu). It was reported by Abu Dawood in his Sunan: Book of Purification: Chapter: The Obligation of Ablution (no. 61); At-Tirmidhee in his Sunan: Book of Purification: Chapter: What has been reported about the Key to Prayer being the Purification (no. 3); and Ibn Maajah in his Sunan: Book of Purification: Chapter: The Key to Prayer is the Purification (no. 27)

[4] This is from the narration of ‘Umar (radyAllaahu ‘anhu). It was reported by Al-Bukhaaree in his Saheeh: Book of Faith: Chapter: Islaam was built upon five things (no. 8); Muslim in his Saheeh: Book of Faith: Chapter: A Clarification of the Pillars of Islaam and its Great Foundations (no. 16)

[5] This hadeeth was reported by Al-Bukhaaree in several places in his Saheeh, such as the Book of Friday Prayer (no. 893), the Book of Leadership (no. 1829)

Published: April 2, 2006

Read the full eBook:

Laying the Foundations for Seeking Knowledge: Shaikh Muhammad Baazmool

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Istiqaamah Magazine , Issue No.2, 1996.

DEFENDING THE RELIGION

Imaam Ahmad bin Hanbal (d.241H) (rahimahullaah) said:

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones – those who uphold the banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones.” 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) (rahimahullaah) said:

“When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” Those who introduce heretical writings which oppose the Qur’aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them – by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid’ah (the innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.”

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation – as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning.” [2]

UNITING THE RANKS UPON THE TRUTH

Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said:

“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect, ordered them with in His saying:

“And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘lmraan 3:102].

And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying:

“And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aal-‘lmraan 3:105].

However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with the clear Sharee’ah proofs – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of these are included in His – the Most Perfect’s – saying:

“And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2].

And His – the Most Perfect’s – saying:

“Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Soorah Aal’-lmraan 3:110].

And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.



Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) was asked about the correctness of the saying: “We should unite upon that which we agree, and excuse each other in that which we disagree.” The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) have prohibited. If it is for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying:



“And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2]

And His – the Most Perfect’s – saying:

“The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … ” [Soorah at-Towbah 9:71].

And His – the Mighty and Majestic’s – saying:


“Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125].

And he (sallallaahu ‘alayhi wa sallam) said:


“Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).”


And he (sallallaahu ‘alayhi wa sallam) said:


“Whosoever directs a person to do good, will have a reward similar to the one who does that good.” 5

And the aayaat (verses) and ahaadeeth with this meaning are plenty.” 6

1. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.

2. Majmoo’ul-Fataawaa (28/231-232).

3. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.31-32).

4. Related by Muslim (2/21), from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

5. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree (radiallaahu ‘anhu).

6. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

‘Alī Ibn Abī Tālib (رضي الله عنه) said: I heard a man seeking forgiveness for his polytheist parents. So I said: “You seek forgiveness for your parents and they are polytheists?!” The man said: “Did not Ibrāhīm (ﷺ) seek forgiveness for his father, and he was a polytheist?” So I informed the Prophet (ﷺ) of that, and the following verse was revealed:

“It is not correct for the Prophet and those who believe to ask Allah’s forgiveness for the polytheists even if they be close kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]. And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became apparent to Ibrahim that his father was an enemy to Allah, he disassociated himself from him. Indeed Ibrahim was compassionate and patient.” (At-Tawbah 113-114) Reported An-Nasā’ee 1/286; At-Tirmidhee 4/120 and he declared it hasan; Ahmad 771, 1085, Al-Hākim 2/335 who declared it saheeh, and Dhahabee agreed.

Al-Albānī (رحمه الله) said: “The forgiveness referred to here is that which Allah has mentioned at the end of Sūrah Ibrāhīm (14:41) wherein Ibrahim (ﷺ) said:

“Our Lord, forgive me and my parents and the believers the Day the account is established.”

Ibn Abī Hātim reported with an authentic chain of narration as Suyootee stated in Al-Fatāwā (2/419) from Ibn ‘Abbās (رضي الله عنه) who said:

“Ibrāhīm did not cease seeking forgiveness for his father until he died – and when his father died, it was made clear to him that he was an enemy of Allah, so he did not seek forgiveness for him.” (Ahkāmul-Janā’iz, p. 124)

An-Nawawī (رحمه الله) said:

“The funeral prayer over the unbeliever; and supplicating for his forgiveness is forbidden by the text of Qur’ān and by consensus (ijmā’).” (Al-Majmū’ 5/144, 258)

Al-Albānī (رحمه الله) stated:

“I say: from this, you come to know the error of some of the Muslims today who invoke the mercy of Allah and His pleasure upon some of the non-Muslims. And this is something being done plentifully by some [Muslim] journalists. Indeed I have heard that one of the heads of the Arabs who is well known for religiosity invoked the mercy of Allah upon Stalin the communist [1]; both himself and his ideology is the from the severest, most vehement enemies of Islam! And that was a speech delivered in a radio broadcast by this leader upon the occasion of the death of Stalin. And it is not surprising that this ruling is unknown to the likes of this person. However, what is surprising is that some of the Islamic callers have also fallen into this, wherein one of them said in a treatise, “May Allah have mercy upon the [deceased] Bernard Shaw…” [2] And some trustworthy narrators mentioned to me that one of the sheikhs would pray the funeral prayer over those who died from the esoteric (Bātinee) sect of Isma’īlees whilst he himself believes that they are non-Muslims, due to the fact that they don’t believe in the Prayer (Salāh) or the Hajj and they worship a human being! Yet alongside all these he prays over their deceased out of hypocrisy and wishing to impress them. And to Allah is the complaint and His aid is sought.” (Ahkāmul-Janā’iz, p. 124)

Footnotes:
[1] Joseph Vissarionovich Stalin (18 December 1878 – 5 March 1953) was the leader of the Soviet Union from the mid-1920s until his death in 1953. Holding the post of the General Secretary of the Central Committee of the Communist Party of the Soviet Union, he was effectively the dictator of the state. Stalin was one of the seven members of the first Politburo, founded in 1917 in order to manage the Bolshevik Revolution, alongside Lenin, Zinoviev,Kamenev, Trotsky, Sokolnikov and Bubnov. Among the Bolshevik revolutionaries who took part in the Russian Revolution of 1917, Stalin was appointed General Secretary of the party’s Central Committee in 1922. He subsequently managed to consolidate power following the 1924 death of Vladimir Lenin by suppressing Lenin’s criticisms (in the postscript of his testament) and expanding the functions of his role, all the while eliminating any opposition. He remained General Secretary until the post was abolished in 1952, concurrently serving as the Premier of the Soviet Union from 1941 onward. (source: wikipedia).

[2] George Bernard Shaw (26 July 1856 – 2 November 1950), known at his insistence simply as Bernard Shaw, was an Irish playwright, critic and polemicist whose influence on Western theatre, culture and politics extended from the 1880s to his death and beyond. He wrote more than sixty plays. (source: wikipedia)

DU’AA TO OTHER THAN ALLAAH IS SHIRK.

DU’AA TO OTHER THAN ALLAAH IS SHIRK

The Prophet (ﷺ) said:

“Whosoever dies whilst making du’aa (invocation, supplication) to others besides Allaah, will enter the HellFire.” {Related by al-Bukhaaree (no.4297), from Ibn Mas’ood رضي الله عنه.}

A PROOF FROM THE COMPANIONS
Anas (رضي الله عنه) related:

“In times of drought, ‘Umar ibn al-Khattaab (رضي الله عنه) used to ask ‘Abbaas ibn ‘Abdul-Muttalib to pray for rain on their behalf. He himself would say: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You on our behalf, so bless us with rain.” Anas said: So they would be blessed with rain.” {Related by al-Bukhaaree (no.1010).}

Sulaym ibn ‘Aamir al-Khabaairee رحمه الله relates:

“That the sky withheld all rain, so Mu’aawiyah ibn Abee Sufyaan went out to pray for rain along with the people of Damascus. So when Mu’aawiyah sat upon the pulpit he said: “Where is Yazeed ibn al-Aswad al-Jurashee?” So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him, so he ascended the pulpit and sat at his feet. Then Mu’aawiyah said: “O Allaah! Today we are asking the best and most noblest amongst us to supplicate to You for us. O Allaah, today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us. O Yazeed! Raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then rain-clouds, like large shields, came quickly from the west, and the winds blew, and it rained so much that people could hardly reach their houses.” {Related by Ibn ‘Asskir in Tareekh Dimishq (18/151/1).}

So why didn’t ‘Umar (رضي الله عنه) and the rest of the Companions who were with him, go to the grave of our beloved Prophet (ﷺ); or to the grave of the greatest of the awliyaa Abu Bakr (رضي الله عنه), and make du’aa (supplication) to them for rain? Why? Because they knew that doing so would constitute shirk? Likewise, why didn’t Mu’aawiyah, and those of the righteous people with him, not delegate someone to go to Madeenah – to the grave of the Prophet (ﷺ), or any of the Companions buried there – or directly make du’aa to them from Damascus, in their time of distress and great need? Why? Because they knew that doing so would constitute shirk!

Another point of benefit is the understanding that they (meaning the Companions) didn’t use the name of the dead (in the person of the Messenger ﷺ) to supplicate, rather what they understood as being right and proper in the light of the knowledge of Tawheed is that a person can only make supplication through another person if that other person is living amongst those who are in need and he is capable of fulfilling their need (not asking the person to give them a child or similar request). It is of common practice to hear people making supplication in the form of statements like, “for the sake of the Messenger ﷺ” because they erroneously think that it is proper. Rather, what we should understand is the fact that only Allaah Ta’ala is Capable and Perfect, and He is in no need of an assistant as a means of getting our supplications to be answered. And with Allaah lies all Strength and Might.

Source: Al-Istiqaamah Magazine, Issue No.7

Subhanaka Allaahumma wabihamdika ash’adu an la ilah ila anta astaghfiruka wa atoybu ilayk.

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

Shaykh Muhammad bin Salih al-Uthaymeen (may Allaah have mercy on him) was asked:

How does a father teach his children Tawheed (Oneness of the Creator and Sustainer)?

 He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab (may Allaah have mercy on him). If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example, the sun, the father asks, who created it? Likewise the moon, the stars, the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon? Allaah, the night? Allaah, the day? Allaah. Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

Like the Prophet (sallAllaahu alayhi wa sallam) said:

(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)

‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying, cheating and treachery, nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking, he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

 One should know that every man of a household is responsible for the people of the house, due to the saying of Allaah Tabaraka wa Ta’ala:

(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)

《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah (sallAllaahu alayhi wa sallam) affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)

‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )

‘When a person dies his actions cease except for three: continuous charity, or knowledge people benefit from, or a righteous child who supplicates for him.’

We ask Allaah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

Evils of Nationalism: Shaykh Abdul Azeez Bin Baaz (رحمه الله)

Evils of Nationalism: Shaykh Abdul Azeez Bin Baaz (رحمه الله)

istiqaamah magazine/july1996

This is an important warning against a disease which has adversely affected many groups who ascribe themselves to the noble task of Da’wah. Everything which is outside the call of Islaam and the Qur‘aan, with regards to lineage, land, nationality, schools of thoughts and ways, then it is from the calls of jaahiliyyah. perfect opposite is confirmed for Allaah – the Most High.

Indeed Islaam has forbidden the calls of jaahiliyyah (the pre-Islaamic days of ignorance) and there are many textual evidences which forbid all of the characteristics and manners of jaahiliyyah and their actions, except those (good and decent) practices which Islaam agreed to. And there is no doubt that the call to nationalism is from these calls of jaahiliyyah, since nationalism is a call to other than Islaam and an aiding of other than the truth. And how many ills, evils and serious wars has such calls of jaahiliyyah caused to their people, causing great harm to their souls, their wealth and their possessions. The consequences of such calls (for the Muslims) was a splitting up of their unity and a planting of enmity and hatred of each other in their hearts and a fragmentation and splitting between tribes and nations.

Ibn Taymiyyah (d.728H) – rahimahullaah – said: [2]

“Everything which is outside the call of Islaam and the Qur‘aan, with regards to lineage, land, nationality, schools of thoughts and ways, then it is from the calls of jaahiliyyah. Indeed, even when the Muhaajirs (those Companions who migrated from Makkah to al-Madeenah) and the Ansaars (those Companions who aided and supported those who migrated) argued, such that one of the Muhaajirs said: “O Muhaajirs! (implying; rally to my aid).” And then one of the Ansaar said: “O Ansaar!” Upon hearing this, the Prophet (sallallaahu ’alayhi wa sallam) said: “Is it with the calls of jaahiliyyah that you call, and I am still amongst you!” And he became very angry at that.” [3]

And from the textual evidences pertaining to this issue is Allaah the Most High’s saying:

“And stay in your homes and do not display yourselves, like the display of the times of jaahiliyyah (pre-Islaamic ignorance). But establish the Prayer, give the Zakaat and obey Allaah and His Messenger.” [Sooratul-Ahzaab 33:33]

“When those who disbelieved placed in their hearts pride and arrogance the pride and arrogance of jaahiliyyah then Allaah sent down His tranquility upon His Messenger (sallallaahu ‘alayhi wa sallam) and upon the Believers…” [Sooratul-Fath 48:26].

The Prophet (sallallaahu ’alayhi wa sallam) said: “Whosoever leaves off obedience and separates from the Jamaa’ah (united body) and dies, then he dies a death of jaahiliyyah. Whoever fights under the banner of the blind, becoming angry for ’asabiyyah (partisanship and party spirit), or calling to ’asabiyyah, or assisting ’asabiyyah, then dies, he dies a death of jaahiliyyah.” [4] Also in Saheeh Muslim (8/120), the Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah has revealed to me that you should have humility, and that no one should act proudly and oppressively over anyone else, nor should anyone boast over anyone else.”

And there is no doubt that the call to nationalism is a call to ’asabiyyah (partisanship and party spirit) and it is a call to becoming angry for the sake of ’asabiyyah and fighting for ’asabiyyah. And there is no doubt also, that the call to nationalism is a call to transgression, pride and arrogance, since nationalism is not a divinely revealed way of life which prevents its people from oppression and proud boasting. Rather it is an ideology from the time of jaahiliyyah which leads its people to boasting about it and having ’asabiyyah for it even if they are the oppressors and the others are the oppressed! So – O noble reader – consider this and the truth will be clear to you.

And from the textual evidences connected with this is what at-Tirmidhee relates from Allaah’s Messenger (sallallaahu ’alayhi wa sallam) that he said: “Let people stop boasting about their forefathers who have died, who are merely fuel for the Hellfire; or they will certainly be more insignificant with Allaah than the beetle which roles dung with its nose. Allaah has removed from you the party spirit of the days of jaahiliyyah and the boasting about one’s forefathers. Indeed a person is either a pious Believer or a wretched sinner. All of mankind are the children of Aadam, and Aadam was created from clay.” [5]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “Indeed there is no excellence for an Arab over a non-Arab, nor a non-Arab over an Arab, nor a white person over a black one, nor a black person over a white one, except through taqwaa (piety and obedience to Allaah).” [6]

And this accords with Allaah the Most High’s saying:

“O mankind! We have created you from male and female and have made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah is the one who has the most taqwaa.” [Sooratul-Hujuraat 49:13].

So Allaah – the One free from all defects – made clear in this noble aayah (verse) that people have been made into nations and tribes so that they may come to know each other, not that they should boast and have pride over one another. And Allaah the Most High considered the most noblest of them to be the one with the most piety and taqwaa. Likewise, the previously mentioned narration shows the same meaning, and guides to the fact that it is from the ways of jaahiliyyah to vainly boast and to have false pride for one’s fore fathers and ancestry.

This is what the calls of jaahiliyyah lead to, whereas Islaam is in opposition to this. Rather Islaam calls to modesty, humility, taqwaa and to having love for the sake of Allaah, and that the true and sincere Muslims are merely one of the categories of the children of Aadam (’alayhis-salaam), and that the Muslims are a single body and a single structure; each part supporting the other and each part feeling the pain that the other parts are suffering as occurs in an authentic hadeeth (narration) from the Prophet (sallallaahu ’alayhi wa sallam), that he said:

“The Believer to the Believer is like a solid building, one part supports the other.” And he interlaced his fingers to demonstrate this. [7].

The Prophet (sallallaahu ’alayhi wa sallam) also said: “The example of the Believer in their mutual love and mercy is like the example of a body, if one part of the body feels pain, then all the body suffers in sleeplessness and fever.” [8]

O people! I call to you in the name of Allaah. Does your nationalism call you to these noble manners of mercy and kindness to the Muslims the Arabs and the non-Arabs and of having mutual sympathy and concern for them, and feeling pain at their pain? No, by Allaah! Rather it calls you to having allegiance with those who have evil character and it calls you to cultivating enmity and hatred for those who deny this false creed of nationalism. So beware, O Muslim who desires safety and salvation, and consider the reality of the affair with a fair consideration, without being prejudiced with party spirit and desires. Only then you will see the reality as it truly is. So may Allaah guide me and you to the means of safety and salvation.

And it is related by Imaam al-Bukhaaree in his Saheeh (8/137), that a young man from the Muhaajirs and a young man from the Ansaar quarreled. So the Muhaajir said: “O Muhaajirs! (meaning: rally to my help).” And the Ansaaree said: “O Ansaar!” So the Prophet (sallallaahu ’alayhi wa sallam) heard this and said: “Is it with the call of jaahiliyyah that you are calling out, and I am present amongst you!” Even though the term Muhaajir and Ansaar are two ascriptions which are beloved to Allaah the One free from all defects and He has praised these two groups with a very great praise, in His the Most High’s saying:

“And the first to embrace Islaam from the Muhaajirs and the Ansaar, and those who followed them in goodness, beliefs and actions. Allaah is well pleased with them, and they are well pleased with Him. He has prepared for them Gardens of Paradise, beneath which rivers flow, to live therein forever. That is the supreme achievement.” [Sooratut-Tawbah 9:100].

Yet in the above incident, this ascription to the Muhaajirs and seeking the help from them, and the Ansaar and seeking the help from them, when the likes of this was considered to be from the calls of jaahiliyyah, then what about those who claim allegiance e to nationalism and seek help through that and become angry for that? Will this not be more fitting to be considered one of the calls from the days of jaahiliyyah? This is a matter in which there is no doubt, and it is one of the clearest of all matters.

And this is what has been established in the authentic hadeeth (narration), from al-Haarith al-Ash’aree (radiyallaahu ’anhu), that the Prophet (sallallaahu ’alayhi wa sallam) said: “I order you with five things which Allaah ordered me with: The Jamaa’ah, listening, obeying, hijrah (migration) and jihaad in the way of Allaah the Mighty and Majestic. So whosoever separates from the Jamaa’ah by a hand span, he throws the yoke of Islaam from his neck, unless he repents. And whosoever calls with the call of jaahiliyyah (the days of ignorance), then he is from the hoarded heap of Hell Fire.” It was said: Even if he fasts and prays? He said: “Even if he fasts and prays. So call with the call of Allaah which Allaah gave: The Muslims, the Believers, Worshippers of Allaah.” [9]

This hadeeth is absolutely clear with regards to rendering futile the calls to nationalism. Its callers deserve that they should be from the heap of Hellfire, even if they fast and they pray and claim that they are Muslims. So what a severe threat and severe warning is given here; warning every Muslim from the calls of jaahiliyyah and warning them from entering into this even if such calls are adorned with false talks and enchanting speeches. Rather it is a deception and a blind following which leads it s people to the worst and most despicable of ends. And we ask Allaah for safety and freedom from that.

Footnotes:

[1] Naqdul-Qawmiyyatul-’Arabiyyah (pp.39-44), slightly edited.

2] Majmoo’ul-Fataawaa (3/456)

3] Related by al-Bukhaaree (8/137)

4] Related by Muslim in his Saheeh (6/21), from Aboo Hurayrah (radiyallaahu ’anhu).

5] Hasan: Related by Aboo Daawood (no. 5116) and at-Tirmidhee (no. 4233) from Abu Hurayrah (radiyallaahu ’anhu). It was authenticated by Ibn Taymiyyah in Kitaabul-Iqtidaa‘ (p. 35).

6] Saheeh: Related by Ahmad (5/411), and it was authenticated by Ibn Taymiyyah in Kitaabul-Iqtidaa‘ (p. 69).

7] Related by al-Bukhaaree (no. 481) and Muslim (no. 2585) from Aboo Hurayrah (radiyallaahu ’anhu).

8] Related by al-Bukhaaree (no. 6011) and Muslim (no. 2586) from an-Nu’maan Ibn Basheer (radiyallaahu ’anhu).

[9] Saheeh: Related by at-Tirmidhee (no. 2863) and at-Tiyaalisee (no. 1161) and others. It was authenticated by Shaykh al-Albaanee in his checking to Ibn Abee ’Aasim’s as-Sunnah.

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Do Not Compromise The Religion – EVER- and beware of the tricks of Ahlul-Bid’ah!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

Amma-ba’d

The following are notes [not verbatim] from a highly beneficial lesson given by student Abu Dihyah Dawood Adeeb (hafidhahullaah Ta’aala) two years ago:

Nuh’s wife calling Nuh (‘alayhi salaam) ‘crazy’ is a direct criticism of Nuh (‘alayhi salaam) and an indirect criticism of Allaah and an indirect criticism of the message of Nuh. …When Allaah inspired Nuh, his wife would spread namima, calling him ‘crazy.’

Allaah said:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Imam Ibn Katheer (rahimahullaah Ta’aala) said about this ayah that it means: “They want you to be quiet about their gods and abandon the truth you are upon.”

[The disbelievers and Ahlul-Bid’ah wish that those relaying the truth and forbidding falsehood cease doing so.] And this is exactly what happens to the ‘ulemma of Ahlus-Sunnah, specifically, and on another level the students and the du’aat (callers).

In regards to the callers dealing with other Muslims, it means [Ahlul-Bid’ah desiring] abandoning talking about their [Ahlul-Bid’ah’s] deviation, abandoning talking about their extremism, abandoning talking about their heresies, abandoning talking about their misguidance, or not saying the truth.

Shaikh Saalih al-Fawzaan (hafidhahullaah Ta’aala) said in his tafseer of this ayah:

لَوْ تُدْهِنُ

They wish that you should compromise with them: This is al-Mudahana, and it is to renounce or compromise something from the Religion to please those people [kufaar or Ahlul-Bid’ah], renouncing or giving up something from the Religion to please those people.

– This means [that people of kufr desire that] Ahlul-Islaam making Mudahana with Ahlul-Kufaar

– (Or) coming down a notch, this means [that people of bid’ah desire that] Ahlus-Sunnah making Mudahana with Ahlul-Bid’ah

– (Or) it could also be the people of Islaam with both the kufaar and Ahlul-Bid’ah

Shaikh Fawzaan said: [Allaah said:]

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

The Kufaar would like you to compromise, for if you were to incline just a little bit, you would give them what [they] want. So you would compromise with them, and them with you.

In another ayah:

وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَه ُ وَإِذا ً لاَتَّخَذُوكَ خَلِيلا

Verily, they were about to tempt you away from that which We have revealed (the Qur`an) unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you a friend! (Al-Isra`, ayah 73)

وَلَوْلاَ أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَّ تَرْكَنُ إِلَيْهِمْ شَيْئا ً قَلِيلا

And had We not made you stand firm, you would nearly have inclined to them a little. (Al-Isra`, ayah 74)

When you compromise, it opens the door for more Mudahana, so you end up making Tamyee’ (watering down the Religion).

Shaikh Fawzaan said:

Allaah said:

إِذا ً لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. (Al-Isra`, ayah 75)

Allaah is warning the most pious, righteous, God-fearing man who ever walked on the face of the earth [Prophet Muhammad, salallaahu ‘alayhi wa sallam], so how much more us, the Salafiyoon of America. Meaning you cannot mix (compromise) or water down this Risala (message).

Allaah said:

وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allaah, nor you would then be helped. (Hud, ayah 113)

Shaikh Fawzaan said: The Muslim does not haggle or bargain with his Religion ever!

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur`an) and fair preaching… (An-Nahl, ayah 125)

Of course, you should call to Allaah with wisdom and beautiful exhortation, but he [the true Salafee caller] never relinquishes or renounces anything of his religion to please and satisfy the disbelievers (and deviant Muslims). We don’t compromise anything from Salafiyyah, Islaam.

And we as Muslims don’t compromise, lower, relinquish, foregoe anything of the Sunnah and Salafiyyah and its principles for the people of bid’ah. If we don’t (remain firm) with Ahlul-Bid’ah, then how in the world are we going to (remain firm) when dealing with disbelievers.

Of course, you give da’wah – ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ – but the methodology must be correct; he doesn’t compromise anything from the Deen to please the kufaar.

The one who doesn’t come to Islaam, except by relinquishing or foregoing anything of the Religion, he’s not going to come. We don’t desire him anyway. We are not to transgress the bounds regards our Deen because our Deen will never accept bargaining or haggling or compromise with something from the Deen.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

Shaikh Fawzaan said: Mudahana means: relinquishing something from the Deen for the pleasure or consent of the kufaar (or Ahlul-Bid’ah).

Abu Dihyah also relayed from Shaikh Saalih al-Fawzaan some of the Mudahana that Ahlul-Bid’ah boldly commit today, such as when they call other Muslims to not call the disbelievers “kufaar” (disbelievers) or “mushrikoon” (polytheists), but instead to call them “non-Muslim.” Or even when some of them they seek to change the address of Allaah in the Qur`an, such as Allaah’s address in Sooratul Kaafiroon. Some of them say, “Do not say (as Allaah says what means): ‘Oh you disbelievers,’ but say ‘Oh you non-Muslims.’” [Aoodhubillaah!] Some of them say, “Do not say (as Allaah says what means): ‘I do not worship what you worship,’ but say ‘I do not pray as you pray,‘ or ‘I do not give charity as you give charity.‘” [Aoodhubillaah!]

They call others to change the religious address.

Shaikh Fawzaan said: “Isn’t this the address of Allaah in the Qur`an? This is the address of Allaah, and you want us to change it? This kind of speech is not permissible ever! Never!! Not permissible.”

Mudahana is haram, because it is relinquishing something of the Religion to please the disbelievers (or Ahlul-Bid’ah).

As for the Mudarat, it is permissible with need to do so.

Mudahana is to relinquish or foregoe something from the Religion.

Mudarat is giving them something to repel their evil without relinquishing anything from the Religion.

Ibn Al-Batal (rahimahullaah Ta’aala) said: “Mudarat is from the good characteristics of the believers, to be responsive to people even with a word, without being coarse with them in speech. This is one of the strongest causes of harmony. Some people think that Mudarat is Mudahana, and this is an error! As Mudara is regrettable, whereas Mudahana is prohibited.

The difference is Mudahana is taken from the word Dahan. A Dahan is a painter, who glosses over something and covers what is actually there. The scholars have explained it [Mudahana] as: lying with a sinner and openly displaying happiness with what he is doing without forbidding him at all.

Mudara is being kind with the ignorant in order to teach him, being kind to the sinner in order to forbid him what he’s doing without being harsh, so that he does not expose what he does, and forbidding him with gentle speech and action, especially if his comradship is needed and the likes of it.” [FatHul-Baari by Ibn Hajar, who quoted Ibn Battal]

Imam al-Qurtubi (rahimahullaah Ta’aala) said: “The difference between Mudara and Mudahana is that Mudara is to surrender the dunya for the benefit of the Deen, and it is permissible and even recommended. And Mudahana is leaving the Deen (or something of the Deen) for the dunya.”

Imam Ibnul-Qayyim (rahimahullaah Ta’aala) said:

“Therefore Mudara is praiseworthy, and Mudahana is censured. So there is a difference between the two. The one who is Mudari uses kindness with a person in order for the truth to manifest from the person or make him retract from falsehood.

The Mudahana (the flaterrer and comprimiser) uses kindness in order for the person to remain established upon falsehood and leaves him upon his desires. Mudara is for the people of Eeman, while Mudahana is for the hypocrites.“

Post Courtesy of Maher Attiyeh

Colour highlighting and indentation modified by AbdurRahman.Org