29 Mar 2011

Muslims speaking out against the Crusades







Muslims voicing their anger towards the injustice of the Western Democracy and demanding the Shariah law to become dominant. The Crusades in the Muslim lands has caused carnage throughout those lands that were illegally occupied by the West.

Muslims in defence of Shaykh Abu Hamzah al Masri







Ibn Hajar Al-Haithami said (Tuhfah Al-Muhtaj 9/237) said:


If the enemy captures a single Muslim, it becomes wajib (obligatory) on every one who has the ability, to rush to their rescue (even without seeking anyone’s permission). It is apparent that it is compulsory on everyone, similar to the situation where the enemy invades our land. Moreover, saving our brothers is of a higher priority, as the sanctity of a Muslim is greater (than the sanctity of a State).

Muslims in defence of Shaykh Omar Bakri Muhammad



Sulayman Keeler speaking on behalf of Shaykh Omar Bakri Muhammad who was falsely imorisoned bythe Lebanese regime


Abu Izzadeen speaking on behalf of Shaykh Omar Bakri Muhammad after the incarceration of a nable shaykh of Ahlus sunnah wal Jama'ah






The scholars have many positions on this subject, but they are agreed upon it being obligatory to free the Muslim prisoners of war, by either sacrificing ourselves or by our wealth.



Ibn Qudamah Al-Hanbali said (Al-Mughni 9/228):



It is obligatory to pay the ransom money for the Muslim prisoners, if it is possible.



This was also said by Umar bin Abdul-Aziz, Imam Malik and Ishaq. It has been narrated from Ibn Zubair that he asked Al-Hassan bin Ali about freeing the prisoners. Al-Hassan replied: “It is obligatory upon the entire Earth on which he was fighting.”



It has been established from the Messenger of Allah (SAWS) that he said: “Feed the hungry, visit the sick and free the prisoner.”



It has been narrated by Saeed through his chain from Hibban bin Jabalah, that the Messenger of Allah (SAWS) said:Indeed it is obligatory upon the Muslims to free their captives or to pay their ransoms.”



The Messenger of Allah (SAWS) wrote a letter advising the Muhajireen and Ansar: “To restrain the enemy soldiers in their fortresses and to free the Muslim captives with goodness.”



The Messenger of Allah (SAWS) paid the ransom for two Muslim men with a man who he (SAWS) had taken from Bani Uqail, and he paid the ransom for two people with a woman who was given as a gift by Salamah bin Al-Akwa.



These evidences show how the prisoners were freed, not specifying any particular way. However, if we are able to free the prisoners through a particular way then it becomes obligatory upon us do take that course. This is what the jurists did and they said: “It is compulsory upon us to even wage war in order to release the Muslim captives, if we are in a position to wage war.”



Imam An-Nawawi said (Ar-Raudah 10/216):



If the enemy capture a Muslim or two, then is it equivalent to invading a Muslim land? There are two opinions on this. The first opinion is no, because the troubling of one Muslim soldier is insignificant. The more correct and other opinion of the two is yes, because the sanctity of a single Muslim is greater than the sanctity of an entire state. Therefore, if the Islamic State is close to the location where the prisoner was captured, then it should release the prisoner and exact a fine from those who have captured him. (Otherwise, paying the ransom money is wajib (compulsory) if we can free the prisoner by it).



Al-Qurtubi (2/26) said:



Our scholars have said that ransoming the prisoners with money is wajib (obligatory), even if one dirham does not remain in the Islamic Treasury. Ibn Khuwaiz Mindad has confirmed the existence of verses of the Quran that indicate the obligation of releasing the prisoners. It has also been narrated from the Messenger of Allah (SAWS) that he ransomed the prisoners and ordered others to do so as well. This has also been course taken by the Muslims and their consensus that it is incumbent to free the prisoners by taking money from the Islamic Treasury, and if that is not possible, then it becomes compulsory as a collective duty: if one person executes it, the sin is lifted from the shoulders of the rest of the Muslims.



Related from the author of The Book of Jihad and Fighting in Islamic Politics from the author of As-Seer Al-Kabeer with its commentary (3/1583):



It is OK to exchange both male and female non-Muslim prisoners who are in the hands of the Muslims, for Muslim prisoners. This is the opinion held by Abu Yusuf, Muhammad and it is the strongest opinion held by Abu Hanifah (may Allah be pleased with him).



Ibn Juzai Al-Maliki said (Page 172 of Qawaneen Al-Ahkam Ash-Shar’iyyah):



It is necessary to rescue the Muslim prisoners from the hands of the disbelievers by fighting them. If the Muslims are unable to do so, then it becomes compulsory upon them to pay the ransom money. It is incumbent on a rich person to ransom himself and on the Imam (leader), to pay the ransom money for the poor people, from the Islamic Treasury. If they still fall short, then it becomes compulsory to take from the wealth of all the Muslims, even if it finishes their wealth.



Al-Izz bin Abdus-Salam said (Page 97 from Ahkam Al-Jihad wa Fadailihi):



Rescuing the Muslim prisoners from the hands of the disbelievers is one of the best means of coming close to Allah. Some of the scholars have said: “If even one Muslim is captured, it becomes compulsory upon us to persevere in fighting the disbelieving enemy until we either free the Muslim captives or destroy the disbelieving enemy. Therefore, what do you say if they capture a large number of Muslims!?”



Ibn Nuhaas transmits from An-Nawawi in Ar-Raudah (2/838 from Mashari Al-Ashwaq ila Masari’ Al-Ushaq):



If the enemy capture a Muslim or two, then is it equivalent to invading a Muslim land? There are two opinions on this. The first opinion is no, because the troubling of one Muslim soldier is insignificant. The more correct and other opinion of the two is yes, because the sanctity of a single Muslim is greater than the sanctity of an entire state.



Sheikh-ul-Islam Ibn Taymiyyah said (Al-Fatawa 28/635):



Freeing the prisoners is one of the greatest compulsory deeds and spending ransom money and other means towards that, is one of the greatest ways to come close to Allah.



Ibn Al-Arabi said (Ahkam Al-Quran 2/440):



Unless the prisoners are from the weak and oppressed, then the State should be steadfast in their cause. To help them with our bodies is wajib (obligatory) and no one should remain behind until they all leave to rescue them or spend all of their wealth to rescue them. This was said by Imam Malik and all of the scholars. Verily, to Allah we belong and to Him we must return, if we leave our brothers in the hands of the enemy and they have wealth, weapons, number, strength and authority.



Ibn Hajar Al-Haithami said (Tuhfah Al-Muhtaj 9/237) said:



If the enemy captures a single Muslim, it becomes wajib (obligatory) on every one who has the ability, to rush to their rescue (even without seeking anyone’s permission). It is apparent that it is compulsory on everyone, similar to the situation where the enemy invades our land. Moreover, saving our brothers is of a higher priority, as the sanctity of a Muslim is greater (than the sanctity of a State).



Abu Bakr Al-Jassas (Ahkam Al-Quran 1/58) said:



The ransoming of Muslim prisoners is one of the obligatory deeds that has been established upon us. Al-Hajjaj bin Artaah narrated about this ruling from his grandfather, that the Messenger of Allah (SAWS) wrote a letter to the Muhajireen and Ansar, to detain the enemy prisoners in their stronghold, ransom their prisoners for something befitting and for peacemaking amongst the Muslims. Mansoor narrated from Shaqeeq bin Salamah from Abu Musa Al-Ash’ari that the Messenger of Allah (SAWS) said: “Feed the hungry, spread the greeting (salam), visit the sick and free the prisoner.”



These two serve as evidences for freeing the prisoners because the word, ‘Al-Aani’ in Arabic refers to prisoner. Imran bin Hussain and Salamah bin Al-Akwa’ narrated that the Messenger of Allah (SAWS) ransomed pagans for Muslim prisoners.



Ibn Hajar Al-Asqalani said (Fath Al-Bari 6/167):


The saying of Imam Al-Bukhari, ‘The Chapter on Freeing Prisoners’ refers to freeing them from the hands of the enemy by money or by other means. The word ‘Al-Fakak’, where the fa (Arabic letter) from the word has a fatha (it is also permissible for it to take a kasrah), means to free. This word is mentioned in two hadiths. The first one is the hadith of Abu Musa: “Free the prisoner.” Ibn Battal said that freeing the prisoners is compulsory on a collective duty (Fard Kifayah). This opinion is also held by the majority of the scholars.

28 Mar 2011

7 under the shade of Allah

The Prophet,peace and blessings be upon him, said:

There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allaah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears.'

Narrated by Abu Hurayrah collected in Bukharee & Muslim
by the Noble Shaykh, Naasir ibn Hamd al-Fahd (May Allah hasten his release from captivity)

In the Name of Allah, the Beneficent, the Merciful.

All praise is due to Allah, and may Salah and Salam be upon the Messenger of Allaah, to proceed:

Know, my Muslim brother, that from the principles of the religion of Islam is disbelieving in the Taghut, and this is half of tawheed; its other half being belief in Allah, as Allah the Most High says:

Whoever disbelieves in the Taghut and believes in Allah, then he has held unto the firm hand hold.

And He said:

And we have sent in every people a Messenger saying worship Allah and steer clear of The Taghut.

And from disbelief in the Taghut is: declaring (ones) disavowal from Kufr and its people, and hating them, and having enmity towards them, as Allah the Most High says: There has been a good example in Ibrahim and those who were with him, when they said to their people: “We are free from you and what you worship besides Allah, we have disbelieved in you, and enmity and hatred has begun between us and you until you believe in Allah alone.”

Shaykh ul-Islam Ibn Taymiyyah (rahimahulla) said: For Allah has ordered us to follow in the way of Ibrahim and those who were with him, as they declared Bara’ah (innocence, disavowal) from the Mushrikin and what they worship besides Allah, and al-Khalil (Ibrahim) said: “I am free from what you worship, except the One who created me. Indeed He shall guide me,” and having Bara’ah is opposite of allegiance, and the foundation of Bara’ah is hatred, and the foundation of allegiance is love, and this is because the reality of tawheed is to not love except Allah, and to love what Allah loves, thus he doesn’t love except for Allah, and does not hate except for Allah.

Many of the Muslims have been tested by living in the lands of the Kafirun (disbelievers), for various reasons; however the hukm (Islamic ruling) upon living in the lands of the Kuffar has various details which the people of knowledge have mentioned, generally compromising three categories;

The First Category: If the Muslim is capable of openly declaring his religion, as well as declaring publicly his disbelief and rejection of the Taghut, then it is permissible for him to reside there, and if he is a public caller (daaie) to Allah whilst living between Kuffar, then it may even be praiseworthy and recommended for him to reside there, and this was the condition of the Prophets when they lived amongst their people.

The Second Category: If he is unable to openly declare his religion, and is able to migrate to a land where he can openly declare his religion in it, then it becomes obligatory to do so.

TheThird Category: If he is unable to openly declare his religion, and is unable to migrate, then he is from the weak excused ones, but he must refrain from interacting with the Kuffar and mixing with them as much as possible. And, all this has been explained elsewhere.

For this reason, it is obligatory upon those Muslims who reside in the land of the Kuffar (Daar ul Kufr) to actualise the Millah of Ibrahim (as) by declaring Bara’ah from the Kuffar and their religion, and to openly show them hatred and enmity. However, I wish to make two issues related to this matter clear;

The First Issue: Actualising the Millah of Ibrahim does not mean leaving calling the Kuffar to Islam in a nice manner, for the Messenger (saw) was open to the Kuffar from his people in his declaration of their Kufr, and his enmity and hatred towards them, and this did not prevent him (saw) from calling them to Islam by softness, mildness, and with good reminders. In this matter two types of people have fallen into misguidance,

1. Those who see nothing except softness in calling people to Islam, so he left openly showing enmity and hatred to the disbelievers, and thus fell into having allegiance (towards them).

2. Those who see nothing but hatred and enmity towards them, so they ignore inviting them to Islam by mildness.

The Second Issue: The actualisation of the Millah of Ibrahim does not mean being treacherous to the Kuffar or cheating them or their wealth if they give a contract of passage (or safety) to the Muslim, for the Muslim, if he is granted a contract of protection and passage by way of an agreed upon contract with the Kafir, even if only by way of custom, then it becomes prohibited on him to be treacherous or deceive them.

I ask Allah, the Glorified the Most High to forgive the ones who wrote, translated, published and read it from amongst the Muslims, and I ask Him the Glorified to help us all to that which He loves and is pleased with, and to grant us sincerity, and to accept from our actions, and to keep us firm until we meet Him, and may Salah and Salam be upon our Messenger Muhammad, and upon his family and Companions.

Shaykh Naasir bin Hamd al-Fahd (May Allah hasten his release from captivity)


عن أبي سعيد الخدري رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول : ( من رأى منكم منكرًا فلغيره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ، وذلك أضعـف الإيمان ).
رواه مسلم [ رقم : 49 ]

On the authority of Abu Sa'eed al-Khudree (radiAllaahu anhu) who said : I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say :


Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart - and that is the weakest of faith.

It was related by Muslim.

The Muslims voicing their anger against the Crusades





Muslims speaking out against the Crusader nations and demanding Shariah






كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

"You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong and believe in Allah." (Quran 3:110)

speaking in defence of the oppressed Muslims







“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf (all that Islam orders one to do) and forbidding Al-Munkar (all that Islam has forbidden). And it is they who are the successful.” [Surah Al Imran 3:104]