Peaceful Islam is genuine Islam, the mainstream Islam
A phenomenal rise in Islamophobia now bordering on anti-Muslim frenzy in some quarters has alarmed the civil society in the West as much as in the Muslim communities around the world. From US President Barack Obama and other Western leader to numerous social activists and media analysts have said repeatedly that the perpetrators of 9/11 were terrorists and the West is at war with the followers of Osama bin Laden and Al-Qaeda, not with Islam or Muslims in general. But the fear of Islam is nevertheless steadily growing, although the world has to fear not Islam, but those who distort Islam just to find something “holy” in their monstrous deeds.
The silencing of the mainstream Muslim community by a violent imperialist minority starts with the misappropriation of the scriptures to justify inhumane acts. As I shall demonstrate, the real “infidels” are not the peaceful majority of Muslims – themselves victims of terror acts – but the self proclaimed leaders of “Jihadism”. It is no accident that most Jihadis belong to a tiny Muslim sect called Ahl-e-Hadith (people of the Hadith), the most fanatical section of what I am constrained to call “Petrodollar Islam”, and the West needs to understand why.
The main reason behind growing Islamophobia and now even a Quranophobia obviously is that Al-Qaeda and its Wahhabi supporters seek justification for their nefarious acts in Islam and certain verses of the Holy Quran. On the other hand mainstream Muslims, the Sufi Muslims, too are not coming out to say clearly and repeatedly, as they should, that the war verses of the Quran are no longer applicable to us as they had been revealed to just provide guidance in a particular situation 14 centuries ago and that situation no longer prevails, nor it can. It is this stalemate that has put the focus on our holy scripture and is prompting some people in the West to protest against the holy Quran.
We Muslims must understand that and, instead of just showing our anger at the Western Islamophobes, we should come out with clear and unambiguous condemnation of the terrorists of al-Qaeda. It is a shame indeed that our ulema, the Islamic scholars, have not yet declared Osma bin Laden and his followers beyond the pale of Islam, while they routinely keep calling one or the other sect of Islam as Kafir, the infidel.
We Muslims can criticise the Western media for portraying Islam as a religion that encourages war. But we must also understand why they do so and through what processes they have developed such a notion.
How can we really blame the West for considering us warmongers if our own people, some of them with vast petrodollar resources, keep propagating an ideology that proclaims that Jihad, in the sense of Qital (war), is the sixth pillar of Islam? So what the Prophet called lesser Jihad is now being propagated as the greater jihad and an essential pillar of Islam.
This ideological transition has not taken place by accident or by evolution. Less than half a century after the demise of the Prophet, Arab imperialist elements killed the entire family of the Prophet and hijacked the religion he had brought to the world and used it to establish an empire and then constantly sought to expand it. These elements had been inveterate enemies of Islam in its infancy and had accepted the religion only after their comprehensive defeat. They had clearly done so in order to subvert the religion from within. To justify their designs they made two fundamental changes in Islam: they created a parallel scripture called the Hadith (propagated as sayings of the Prophet) and an institution of ulema (religious scholars) for which there was no room in original Islam. Thus a simple religion that valued piety above everything else was transformed into a complex polity that sought to dominate the world. The battles that the Prophet had fought were battles for sheer survival. Now battles were fought to create, maintain and then expand an empire in the name of spreading the message of Islam.
Seeking justification for their imperialist adventures they went on to directly contravene some very precise injunctions of God in the Quran. God had, for instance, prohibited aggression but a new category of Jihad was created and was called “offensive” Jihad.
The Quran said: “God does not like the aggressors” (2:190), but a number of prominent Islamic scholars started professing the doctrine of offensive jihad. Some are doing so even today. They claim that offensive Jihad is a necessary means to establish the supremacy of Islam and to destroy the power and influence of “kufr” (infidelity). Indeed some of them consider it not just lawful but even a farz-e kifayah or collective, obligatory duty for the entire Muslim community. Jihadis make use of such rulings to justify their killings of mainstream Muslims, even those who may be worshiping in mosques or praying at shrines, as in their view these people are not only not fulfilling their duty but by staying away from war are actually helping people they call the “infidel.”
To pursue their goals these enemies of Islam distorted the religion in many ways. One of these was to transform situational assertions of the Quran into permanent injunctions of universal significance. This was done particularly with those verses that were revealed during the period when it had become imperative for the Prophet and his small band of followers to defend themselves with arms. It is these verses that present-day Jihadis too take out of context and use to justify their evil misdeeds. And it is these verses that many in the West find particularly distasteful because they are told by even mainstream Muslims that every verse in the Quran is of universal significance and it is obligatory on all Muslims to obey them. Despite the explosive situation this has created, our religious scholars, even those who are not involved in any Jihad, refuse to come out and explain these verses as being only of historical relevance now.
Another method these imperialists used to subvert Islam in a way that would justify their imperialist wars was to focus on the battles the Prophet had to fight. In this age of internet, it is not difficult for people in the West to find out how early Arab historians themselves painted the Prophet’s life-time as a series of battles. The West is trying to understand Islam in the context of tragedies like 9/11, killings in Madrid and London, and a constant barrage of news stories detailing how Muslims are killing one another in acts of suicide bombing and so on. On top of this, if they come across books of Islam’s early Arab historians like Ibn-e-Ishaq, Ibn Hisham and al-Tabari and see that Prophet Mohammad’s biography (Sirat Rasul Allah) was actually just called a Maghazi, that is, an account of the battles he fought, how can we blame them for forming the impression that Islam is a religion of war-mongers?
We mainstream Muslims know the way Prophet’s life is being described is far from the truth. We know that Prophet Mohammad (pbuh) never actually wielded a sword in his life. We know that all the wars he is supposed to have fought had been imposed upon him and were purely defensive in nature. We know that the Quran does not allow aggression. We know that in Islam killing of one innocent person is equated with killing of all humanity and saving one person’s life is equated with saving humanity. We know that the Prophet set an example of peaceableness, and forgiveness that is difficult to match in history. But, I repeat, how we can blame the West for developing the notion of Islam being a religion that encourages war, particularly in the absence of any clarification on our part about all the distortions of Islamic ideology and how and why they came about.
We clearly need to explain all this repeatedly in order to help the leaders and peace activists in the West to put out the fires of Islamophobia. But we are actually aggravating the situation by allowing the growing influence of Petrodollar Islam to create a widespread confrontationist mindset in sections of the Muslim community and particularly in the Muslim media. The peace-maker is viewed by this section as a friend of the infidel and practically an apostate, hence wajibul qatal(deserving death).
I would like to take this opportunity to urge fellow Muslims around the world to:
a) Declare repeatedly that Peaceful Islam is genuine Islam, the mainstream Islam. Denounce Osama bin Laden and A-Qaeda terrorists and ask our ulema (religious scholars) to declare these agents of Satan to be beyond the pale of Islam.
b) Loudly and repeatedly reject the jihadist ideology of Islam-supremacism as incompatible with the teachings of Islam. The Holy Quran asks us repeatedly to respect all previous prophets of God, all 124,000 of them, equally as Prophet Mohammad.
c) Stop blaming the entire West for provocations of a few right wingers who have a vested interest in fanning the fear of Islam, as they once had in promoting the fear of Catholicism or Judaism. Instead, appreciate those who are making admirable efforts to fight the growing Islamophobia and now even Quranophobia.
d) Promote debate within the community to establish the Quranic ideal that even the killing of one innocent person amounts to killing the entire humanity and that the so-called offensive Jihad being propagated by some ulema is just not a part of Islam.
e) Declare repeatedly the situational nature of the verses that constitute the holy Quran and that instructions that came 1400 years ago for a specific situation are no longer relevant as injunctions from God to be followed in the here and now.
f) Fight our own victim mentality. Start taking responsibility for our actions.
http://www.newageislam.com/islam-and-th ... rc-/d/3466
Peaceful Islam Is Genuine Islam, The Mainstream Islam.
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ghulam muhammed
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ghulam muhammed
- Posts: 11653
- Joined: Tue Oct 07, 2008 5:34 pm
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
While we must accept political Islamism, radical Islamism must be defeated. There should be no naive optimism and hope that somehow the radicalisation in the Muslim world will end. While dialogue is necessary with political Islam, whose influence is important in certain parts of the world, there can be no negotiating with activist Islamism. The best way to overcome terrorism is to confront it. The next step is to prevent it from recurring. Thus, Muslims must be ensured a future that is free from poverty, illiteracy, and corruption—always fertile breeding grounds for terrorist groups…
“Islam is ideology and faith, homeland and nationality, creed and state, spirit and action, book and sword.”
– Hassan al Banna, 1934
The connection between religion and terrorism is not new. More than 2,000 years ago the first acts of what we now call “terrorism” were perpetrated by religious fanatics. The word “zealot”, which to us means an “immoderate partisan” or a “fanatic”, can be traced back to a millenarian Jewish sect of the same name that fought in A.D. 66-73 against the Roman Empire’s occupation of what is now Israel. The word “assassin” – “one who undertakes to put another to death by deceitful violence” – was the name of a radical offshoot of the Muslim Shia Ismaili Sect, which between A.D. 1090 and 1272 fought to repel the Christian crusaders attempting to conquer present-day Syria and Iran.
The re-emergence of modern religious terrorism was initially closely associated with the Islamic Revolution of Iran.
The role of clerical authority in sanctioning terrorist operations has always been critical to both Shia and Sunni organizations. The fatwa by Iran’s Ayatollah Khomeini imposing the death sentence on writer Salman Rushdie is a case in point. Similarly, the Sunni extremists who bombed New York City’s World Trade Centre in 1993 specifically obtained a fatwa from Sheikh Omar Abdel-Rahman before planning their attack.
“wrong or weak ideas can be destroyed only by a correct or a superior idea”. But how can we share the correct ideology with someone who is too blind to seeing new things? How can we talk to someone who does not want to negotiate?
While we must accept political Islamism, radical Islamism must be defeated. There should be no naive optimism and hope that somehow the radicalisation in the Muslim world will end. While dialogue is necessary with political Islam, whose influence is important in certain parts of the world, there can be no negotiating with activist Islamism. The best way to overcome terrorism is to confront it. The next step is to prevent it from recurring. Thus, Muslims must be ensured a future that is free from poverty, illiteracy, and corruption—always fertile breeding grounds for terrorist groups.
http://www.newageislam.com/islam,terror ... lam/d/7963
“Islam is ideology and faith, homeland and nationality, creed and state, spirit and action, book and sword.”
– Hassan al Banna, 1934
The connection between religion and terrorism is not new. More than 2,000 years ago the first acts of what we now call “terrorism” were perpetrated by religious fanatics. The word “zealot”, which to us means an “immoderate partisan” or a “fanatic”, can be traced back to a millenarian Jewish sect of the same name that fought in A.D. 66-73 against the Roman Empire’s occupation of what is now Israel. The word “assassin” – “one who undertakes to put another to death by deceitful violence” – was the name of a radical offshoot of the Muslim Shia Ismaili Sect, which between A.D. 1090 and 1272 fought to repel the Christian crusaders attempting to conquer present-day Syria and Iran.
The re-emergence of modern religious terrorism was initially closely associated with the Islamic Revolution of Iran.
The role of clerical authority in sanctioning terrorist operations has always been critical to both Shia and Sunni organizations. The fatwa by Iran’s Ayatollah Khomeini imposing the death sentence on writer Salman Rushdie is a case in point. Similarly, the Sunni extremists who bombed New York City’s World Trade Centre in 1993 specifically obtained a fatwa from Sheikh Omar Abdel-Rahman before planning their attack.
“wrong or weak ideas can be destroyed only by a correct or a superior idea”. But how can we share the correct ideology with someone who is too blind to seeing new things? How can we talk to someone who does not want to negotiate?
While we must accept political Islamism, radical Islamism must be defeated. There should be no naive optimism and hope that somehow the radicalisation in the Muslim world will end. While dialogue is necessary with political Islam, whose influence is important in certain parts of the world, there can be no negotiating with activist Islamism. The best way to overcome terrorism is to confront it. The next step is to prevent it from recurring. Thus, Muslims must be ensured a future that is free from poverty, illiteracy, and corruption—always fertile breeding grounds for terrorist groups.
http://www.newageislam.com/islam,terror ... lam/d/7963
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aliabbas_aa
- Posts: 320
- Joined: Mon Feb 15, 2010 2:21 am
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
How can the follower of the Sunnah be called an extremist when the Muslim is enjoined to follow it and take the guidance of the Prophet (peace and blessings of Allaah be upon him) as his example?
Criticizing the followers of the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and accusing them of being extremists or fanatics is offensive and is slander. Allaah has issued a warning to the one who does that, let alone the fact that it is an imitation of the mushrikeen who did this before him.
Allaah says (interpretation of the meaning):
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
[al-Ahzaab 33:58]
“Verily, (during the worldly life) those who committed crimes used to laugh at those who believed.
30. And, whenever they passed by them, used to wink one to another (in mockery).
31. And when they returned to their own people, they would return jesting;
32. And when they saw them, they said: ‘Verily, these have indeed gone astray’”
[al-Mutaffifeen 83:29-32]
Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said:
“And when they saw them” means, when the sinners saw the believers, they said:
“Verily, these have indeed gone astray” i.e., gone astray from the right path, and they are backward and narrow-minded and extreme, and other such labels. Those people have their successors in our own times. Some people say of good people that they are regressive and backward, and they say of the one who is religiously committed that he is extremist and narrow-minded. Even worse than all of that, they said of the Messengers that they were sorcerers or madmen. Allaah says (interpretation of the meaning): “Likewise, no Messenger came to those before them but they said: ‘A sorcerer or a madman!’” [al-Dhaariyaat 51:52]. The heirs of the Messengers, who are the scholars and those who are religiously committed encounter the same from the enemies of the Messengers as the Messengers encountered, of offensive labels and mockery, and so on. Among these accusations that the followers of innovation and those who deny the attributes of Allaah gave to those of the early generation who affirmed His attributes was that they thought of Allaah as a physical being, and other such negative accusations which put people off from the right way.
Liqaa’aat al-Baab il-Maftooh (no. 30).
Thirdly:
The kind of strictness in religious adherence which is to be criticized is that which regards mustahabb things as obligatory and makrooh things as haraam. The Prophet (peace and blessings of Allaah be upon him) warned against going to extremes in religion, and he also warned against undue strictness. Extremism and strictness does not mean applying the Sunnah, rather it means changing its rulings and being too strict with regard to commands and prohibitions when that is not the case.
Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, “Do not be too strict with yourselves, for some people were strict on themselves and Allaah was strict on them, and we see the remnants of that in their hermitages and monasteries.” - :
Here the Prophet (peace and blessings of Allaah be upon him) forbade being strict in religion by going beyond what is prescribed. Strictness may sometimes means taking what is not obligatory or mustahabb and making it obligatory or mustahabb with regard to acts of worship, and sometimes it may mean taking something that is not haraam or makrooh and making it haraam or makrooh with regard to things that are good. The reason for that is that Allaah was very strict on those among the Christians who were too strict on themselves, until it ended up in the innovation of monasticism.
Thus it may be noted that the Prophet disliked such things that the Christians did, such as innovation of monasticism, even though many devoted Muslims have fallen into the same trap on the basis of their interpretation for which they may be excused, or they fell into this trap with no justification.
It may also be noted that being too strict with oneself in the beginning may lead to further strictness imposed by Allaah, either through laws or through His decree. As for laws, this is what the Prophet (peace and blessings of Allaah be upon him) feared during his own time, of an increase in obligations or prohibitions such as that which he feared when they gathered to pay Taraweeh with him, and when they asked about things that had not been forbidden, and such as the fact that when a person vows to do an act of worship it becomes obligatory for him to do it even though he is forbidden to make vows, and similarly expiations which become obligatory for specific reasons.
As for the divine decree, we have often seen and heard that those who go to extremes in some issues, will be caused to suffer in ways that lead to things becoming more strict on him with regard to what is obligatory and what is haraam, such as many of those who are affected with waswaas about purification. When they do more than is prescribed, they will end up suffering from things that lead to something that may cause more hardship and harm to them.
Iqtida’ al-Siraat al-Mustaqeem (103, 104).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, commenting on the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “O people, beware of going to extremes in religious matters for those who came before you were doomed because of going to extremes in religious matters.” Narrated by al-Nasaa’i (3059) and Ibn Maajah (3029); classed as saheeh by al-Albaani in Saheeh al-Nasaa'i:
In this hadeeth the Messenger (peace and blessings of Allaah be upon him) warned his ummah against going to extremes and proved that going to extremes is a cause of doom, because it is contrary to sharee’ah, and because it led to the downfall of previous nations. So it may be understood from this that going to extremes is haraam for two reasons:
1 –He (peace and blessings of Allaah be upon him) warned against it, and a warning is a prohibition and more.
2 –It is the cause of nations’ downfall as those who came before us were destroyed, and whatever is the cause of doom is haraam.
With regard to worship, people may go to one of two extremes or be moderate. Some are negligent, some exaggerate and some are moderate.
The proper way (as prescribed by Islam) is the middle way between going to extremes and being negligent. Being moderate and not inclining towards either extreme is what is required. It is not permissible to exaggerate and go to extremes in religious matters, or to be careless and not pay any heed. Rather we should tread a middle path between both.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/367, 368).
Fourthly:
The hadeeth which your imam quoted as evidence was narrated by al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its soundness, but he has misunderstood it. If he had studied its narrations and what the scholars said, he would not have quoted it as evidence in this manner. According to a report narrated by al-Bukhaari, it says, “and taught him the laws of Islam.” This wording includes all other obligatory duties, and things that are recommended.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words “he was asking about Islam” mean, about the laws of Islam. It may be understood that he asked about the realties of Islam. He did not mention the Shahaadah to him because he knew that he already knew it, or he knew that he was asking about practical laws, or he mentioned it but the narrator did not transmit it because it is so well known. And he did not mention Hajj either because it had not been enjoined yet or because the narrator had shortened the report. This second view is supported by the report narrated by the compiler – i.e., al-Bukhaari – concerning fasting via Ismaa’eel ibn Ja’far from Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam, and he included all obligatory and recommended deeds in that.
“And the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned zakaah” – in the report of Ismaa’eel ibn Ja’far it says: He told me of what Allaah had enjoined upon me of zakaah. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam. This report shows that there were things in the story that were told in brief form, such as explaining the minimum thresholds for paying zakaah, which are not explained in these two reports, and neither are the names of the prayers. It seems that the reason for that is that these things were well known among them, or that the purpose of the story was to show that the one who adheres to the obligatory duties will be saved even if he does not do naafil actions.
With regard to him succeeding when he does not fall short in that, this is clear, but how can he succeed if he does not add anything to it? Al-Nawawi answered by saying that the hadeeth confirms that he will succeed because he has done what he is required to do, and there is nothing to suggest that if he does more than that he will not be successful, because if he succeeds by doing what is obligatory, he is more likely to succeed if he does recommended actions as well as obligatory deeds.
Fath al-Baari (1/108)
We hope that the imam will think about the phrase “and he taught him the laws of Islam”, and we hope that he will think about the last words that we have quoted from al-Haafiz Ibn Hajar, in which he approved of the words of Imam al-Nawawi, that success is more likely for the one who does the obligatory duties and adds to them the recommended deeds.
Fifthly:
We advise you to adhere to the commands of Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him), and we also advise you to adhere to the Sunnah and kept doing mustahabb deeds, without going to extremes or exaggerating, and teach that to people with wisdom and good methods. It is not permissible for you to put people off by being too strict in matters that are broad in scope, or by making mustahabb things obligatory, or by going to extremes in denouncing people, especially the elite such as the imam of the mosque or the mufti or one who holds a similar status in people’s eyes. Listen to this comprehensive advice from a great scholar:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
You must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and stick to it, and not pay any attention to the criticism of those who criticize you or blame you for that. If your parents criticize you for adhering to the Sunnah and they want you to be heedless about that, then do not obey them with regard to that, especially if these sunnahs are obligatory duties that must be adhered to, and they are not just mustahabb, so long as it does not reach the level of being exaggeration. But if it means that you are exaggerating, then that is not appropriate, rather you should be balanced and moderate in applying the Sunnah and acting upon it, without going to extremes or exaggerating, and without being careless or heedless. This is what you should do. Whatever the case, you will be rewarded – in sha Allaah – and you must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and try to convince those who are criticizing you about that, especially your parents. You should encourage them to follow the Sunnah and explain to them the reward and goodness that there is in that. Perhaps they will drop these objections, and maybe this deed will cause them to also adhere to the Sunnah, and you will be the one who called them to Allaah, may He be glorified and exalted. Undoubtedly the one who wants to call people to Allaah is obliged to begin with his relatives and the closest of people to him, and one’s parents are among the closest of people to a person.
Whatever the case, if your adherence to the Sunnah does not go to extremes of exaggeration, then it is something praiseworthy, and you must continue in it, and call your parents and others to it. And Allaah knows best.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/301, 302)
Finally: Just as it is blameworthy exaggeration to make mustahabb things like obligatory deeds or makrooh things like haraam deeds, or to oblige ourselves to do things that Allaah has not made obligatory upon us, it is also ignorance of the basic principles of sharee’ah to ignore the important general principle which is that harmony and love among Muslims are essential, and we must be united in adhering to Islam and protect the honour of the Muslim from criticism and shame, let alone aggression and harm. It is ignorance to neglect all of that just because someone adheres to something that is mustahabb but others do not see it as such, or to something that he does not adhere to, and respond by transgressing against the Muslim’s honour or rights because he neglects something that others adhere to. It is by such means that the accursed enemy attains his goal among the believers, and it is even worse when it happens in a foreign land where others see us as representatives of Islam.
Imam Muslim narrated in his Saheeh (2812) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Shaytaan has despaired of being worshipped in the Arabian Peninsula, but he will sow seeds of discord among them.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
As for the description of prayer, one of its issues is the Basmalah (saying Bismillaah…), and the people differ as to whether it is a verse of the Qur'aan or not, and whether it is to be recited or not. Both sides have written books that show a great deal of ignorance and wrongdoing, even though the issues is not that serious. Adhering blindly to one’s view in these and similar matters is one of the signs of division and dissent which is forbidden for us. The reason for discussing these controversial minor issues is to find out which view is more sound, as these issues are among the least serious controversial issues, but the shaytaan may play a role in creating divisions among Muslims because of these minor issues.
Then he said: It is mustahabb for a man to try to reconcile people by refraining from these mustahabb deeds, because the interests served by reconciling people in Islam is greater than the interest served by doing such things. Similarly, the Prophet (peace and blessings of Allaah be upon him) decided not to change the structure of the Ka’bah, because leaving it as it was would reconcile people, and Ibn Mas’ood criticized ‘Uthmaan for offering prayers in full whilst travelling, but he still prayed behind him when he offered the prayer in full, and said: Dissent is evil.
Majmoo’ al-Fataawa (22/405-407).
And Allaah knows best.
Islam Q&A
http://islamqa.info/en/ref/87779/extremist
Criticizing the followers of the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and accusing them of being extremists or fanatics is offensive and is slander. Allaah has issued a warning to the one who does that, let alone the fact that it is an imitation of the mushrikeen who did this before him.
Allaah says (interpretation of the meaning):
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
[al-Ahzaab 33:58]
“Verily, (during the worldly life) those who committed crimes used to laugh at those who believed.
30. And, whenever they passed by them, used to wink one to another (in mockery).
31. And when they returned to their own people, they would return jesting;
32. And when they saw them, they said: ‘Verily, these have indeed gone astray’”
[al-Mutaffifeen 83:29-32]
Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said:
“And when they saw them” means, when the sinners saw the believers, they said:
“Verily, these have indeed gone astray” i.e., gone astray from the right path, and they are backward and narrow-minded and extreme, and other such labels. Those people have their successors in our own times. Some people say of good people that they are regressive and backward, and they say of the one who is religiously committed that he is extremist and narrow-minded. Even worse than all of that, they said of the Messengers that they were sorcerers or madmen. Allaah says (interpretation of the meaning): “Likewise, no Messenger came to those before them but they said: ‘A sorcerer or a madman!’” [al-Dhaariyaat 51:52]. The heirs of the Messengers, who are the scholars and those who are religiously committed encounter the same from the enemies of the Messengers as the Messengers encountered, of offensive labels and mockery, and so on. Among these accusations that the followers of innovation and those who deny the attributes of Allaah gave to those of the early generation who affirmed His attributes was that they thought of Allaah as a physical being, and other such negative accusations which put people off from the right way.
Liqaa’aat al-Baab il-Maftooh (no. 30).
Thirdly:
The kind of strictness in religious adherence which is to be criticized is that which regards mustahabb things as obligatory and makrooh things as haraam. The Prophet (peace and blessings of Allaah be upon him) warned against going to extremes in religion, and he also warned against undue strictness. Extremism and strictness does not mean applying the Sunnah, rather it means changing its rulings and being too strict with regard to commands and prohibitions when that is not the case.
Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, “Do not be too strict with yourselves, for some people were strict on themselves and Allaah was strict on them, and we see the remnants of that in their hermitages and monasteries.” - :
Here the Prophet (peace and blessings of Allaah be upon him) forbade being strict in religion by going beyond what is prescribed. Strictness may sometimes means taking what is not obligatory or mustahabb and making it obligatory or mustahabb with regard to acts of worship, and sometimes it may mean taking something that is not haraam or makrooh and making it haraam or makrooh with regard to things that are good. The reason for that is that Allaah was very strict on those among the Christians who were too strict on themselves, until it ended up in the innovation of monasticism.
Thus it may be noted that the Prophet disliked such things that the Christians did, such as innovation of monasticism, even though many devoted Muslims have fallen into the same trap on the basis of their interpretation for which they may be excused, or they fell into this trap with no justification.
It may also be noted that being too strict with oneself in the beginning may lead to further strictness imposed by Allaah, either through laws or through His decree. As for laws, this is what the Prophet (peace and blessings of Allaah be upon him) feared during his own time, of an increase in obligations or prohibitions such as that which he feared when they gathered to pay Taraweeh with him, and when they asked about things that had not been forbidden, and such as the fact that when a person vows to do an act of worship it becomes obligatory for him to do it even though he is forbidden to make vows, and similarly expiations which become obligatory for specific reasons.
As for the divine decree, we have often seen and heard that those who go to extremes in some issues, will be caused to suffer in ways that lead to things becoming more strict on him with regard to what is obligatory and what is haraam, such as many of those who are affected with waswaas about purification. When they do more than is prescribed, they will end up suffering from things that lead to something that may cause more hardship and harm to them.
Iqtida’ al-Siraat al-Mustaqeem (103, 104).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, commenting on the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “O people, beware of going to extremes in religious matters for those who came before you were doomed because of going to extremes in religious matters.” Narrated by al-Nasaa’i (3059) and Ibn Maajah (3029); classed as saheeh by al-Albaani in Saheeh al-Nasaa'i:
In this hadeeth the Messenger (peace and blessings of Allaah be upon him) warned his ummah against going to extremes and proved that going to extremes is a cause of doom, because it is contrary to sharee’ah, and because it led to the downfall of previous nations. So it may be understood from this that going to extremes is haraam for two reasons:
1 –He (peace and blessings of Allaah be upon him) warned against it, and a warning is a prohibition and more.
2 –It is the cause of nations’ downfall as those who came before us were destroyed, and whatever is the cause of doom is haraam.
With regard to worship, people may go to one of two extremes or be moderate. Some are negligent, some exaggerate and some are moderate.
The proper way (as prescribed by Islam) is the middle way between going to extremes and being negligent. Being moderate and not inclining towards either extreme is what is required. It is not permissible to exaggerate and go to extremes in religious matters, or to be careless and not pay any heed. Rather we should tread a middle path between both.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/367, 368).
Fourthly:
The hadeeth which your imam quoted as evidence was narrated by al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its soundness, but he has misunderstood it. If he had studied its narrations and what the scholars said, he would not have quoted it as evidence in this manner. According to a report narrated by al-Bukhaari, it says, “and taught him the laws of Islam.” This wording includes all other obligatory duties, and things that are recommended.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words “he was asking about Islam” mean, about the laws of Islam. It may be understood that he asked about the realties of Islam. He did not mention the Shahaadah to him because he knew that he already knew it, or he knew that he was asking about practical laws, or he mentioned it but the narrator did not transmit it because it is so well known. And he did not mention Hajj either because it had not been enjoined yet or because the narrator had shortened the report. This second view is supported by the report narrated by the compiler – i.e., al-Bukhaari – concerning fasting via Ismaa’eel ibn Ja’far from Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam, and he included all obligatory and recommended deeds in that.
“And the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned zakaah” – in the report of Ismaa’eel ibn Ja’far it says: He told me of what Allaah had enjoined upon me of zakaah. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam. This report shows that there were things in the story that were told in brief form, such as explaining the minimum thresholds for paying zakaah, which are not explained in these two reports, and neither are the names of the prayers. It seems that the reason for that is that these things were well known among them, or that the purpose of the story was to show that the one who adheres to the obligatory duties will be saved even if he does not do naafil actions.
With regard to him succeeding when he does not fall short in that, this is clear, but how can he succeed if he does not add anything to it? Al-Nawawi answered by saying that the hadeeth confirms that he will succeed because he has done what he is required to do, and there is nothing to suggest that if he does more than that he will not be successful, because if he succeeds by doing what is obligatory, he is more likely to succeed if he does recommended actions as well as obligatory deeds.
Fath al-Baari (1/108)
We hope that the imam will think about the phrase “and he taught him the laws of Islam”, and we hope that he will think about the last words that we have quoted from al-Haafiz Ibn Hajar, in which he approved of the words of Imam al-Nawawi, that success is more likely for the one who does the obligatory duties and adds to them the recommended deeds.
Fifthly:
We advise you to adhere to the commands of Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him), and we also advise you to adhere to the Sunnah and kept doing mustahabb deeds, without going to extremes or exaggerating, and teach that to people with wisdom and good methods. It is not permissible for you to put people off by being too strict in matters that are broad in scope, or by making mustahabb things obligatory, or by going to extremes in denouncing people, especially the elite such as the imam of the mosque or the mufti or one who holds a similar status in people’s eyes. Listen to this comprehensive advice from a great scholar:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
You must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and stick to it, and not pay any attention to the criticism of those who criticize you or blame you for that. If your parents criticize you for adhering to the Sunnah and they want you to be heedless about that, then do not obey them with regard to that, especially if these sunnahs are obligatory duties that must be adhered to, and they are not just mustahabb, so long as it does not reach the level of being exaggeration. But if it means that you are exaggerating, then that is not appropriate, rather you should be balanced and moderate in applying the Sunnah and acting upon it, without going to extremes or exaggerating, and without being careless or heedless. This is what you should do. Whatever the case, you will be rewarded – in sha Allaah – and you must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and try to convince those who are criticizing you about that, especially your parents. You should encourage them to follow the Sunnah and explain to them the reward and goodness that there is in that. Perhaps they will drop these objections, and maybe this deed will cause them to also adhere to the Sunnah, and you will be the one who called them to Allaah, may He be glorified and exalted. Undoubtedly the one who wants to call people to Allaah is obliged to begin with his relatives and the closest of people to him, and one’s parents are among the closest of people to a person.
Whatever the case, if your adherence to the Sunnah does not go to extremes of exaggeration, then it is something praiseworthy, and you must continue in it, and call your parents and others to it. And Allaah knows best.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/301, 302)
Finally: Just as it is blameworthy exaggeration to make mustahabb things like obligatory deeds or makrooh things like haraam deeds, or to oblige ourselves to do things that Allaah has not made obligatory upon us, it is also ignorance of the basic principles of sharee’ah to ignore the important general principle which is that harmony and love among Muslims are essential, and we must be united in adhering to Islam and protect the honour of the Muslim from criticism and shame, let alone aggression and harm. It is ignorance to neglect all of that just because someone adheres to something that is mustahabb but others do not see it as such, or to something that he does not adhere to, and respond by transgressing against the Muslim’s honour or rights because he neglects something that others adhere to. It is by such means that the accursed enemy attains his goal among the believers, and it is even worse when it happens in a foreign land where others see us as representatives of Islam.
Imam Muslim narrated in his Saheeh (2812) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Shaytaan has despaired of being worshipped in the Arabian Peninsula, but he will sow seeds of discord among them.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
As for the description of prayer, one of its issues is the Basmalah (saying Bismillaah…), and the people differ as to whether it is a verse of the Qur'aan or not, and whether it is to be recited or not. Both sides have written books that show a great deal of ignorance and wrongdoing, even though the issues is not that serious. Adhering blindly to one’s view in these and similar matters is one of the signs of division and dissent which is forbidden for us. The reason for discussing these controversial minor issues is to find out which view is more sound, as these issues are among the least serious controversial issues, but the shaytaan may play a role in creating divisions among Muslims because of these minor issues.
Then he said: It is mustahabb for a man to try to reconcile people by refraining from these mustahabb deeds, because the interests served by reconciling people in Islam is greater than the interest served by doing such things. Similarly, the Prophet (peace and blessings of Allaah be upon him) decided not to change the structure of the Ka’bah, because leaving it as it was would reconcile people, and Ibn Mas’ood criticized ‘Uthmaan for offering prayers in full whilst travelling, but he still prayed behind him when he offered the prayer in full, and said: Dissent is evil.
Majmoo’ al-Fataawa (22/405-407).
And Allaah knows best.
Islam Q&A
http://islamqa.info/en/ref/87779/extremist
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
Please oh please take heed from this that you have posted above:aliabbas_aa wrote:How can the follower of the Sunnah be called an extremist when the Muslim is enjoined to follow it and take the guidance of the Prophet (peace and blessings of Allaah be upon him) as his example?
Criticizing the followers of the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and accusing them of being extremists or fanatics is offensive and is slander. Allaah has issued a warning to the one who does that, let alone the fact that it is an imitation of the mushrikeen who did this before him.
Allaah says (interpretation of the meaning):
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
[al-Ahzaab 33:58]
“Verily, (during the worldly life) those who committed crimes used to laugh at those who believed.
30. And, whenever they passed by them, used to wink one to another (in mockery).
31. And when they returned to their own people, they would return jesting;
32. And when they saw them, they said: ‘Verily, these have indeed gone astray’”
[al-Mutaffifeen 83:29-32]
Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said:
“And when they saw them” means, when the sinners saw the believers, they said:
“Verily, these have indeed gone astray” i.e., gone astray from the right path, and they are backward and narrow-minded and extreme, and other such labels. Those people have their successors in our own times. Some people say of good people that they are regressive and backward, and they say of the one who is religiously committed that he is extremist and narrow-minded. Even worse than all of that, they said of the Messengers that they were sorcerers or madmen. Allaah says (interpretation of the meaning): “Likewise, no Messenger came to those before them but they said: ‘A sorcerer or a madman!’” [al-Dhaariyaat 51:52]. The heirs of the Messengers, who are the scholars and those who are religiously committed encounter the same from the enemies of the Messengers as the Messengers encountered, of offensive labels and mockery, and so on. Among these accusations that the followers of innovation and those who deny the attributes of Allaah gave to those of the early generation who affirmed His attributes was that they thought of Allaah as a physical being, and other such negative accusations which put people off from the right way.
Liqaa’aat al-Baab il-Maftooh (no. 30).
Thirdly:
The kind of strictness in religious adherence which is to be criticized is that which regards mustahabb things as obligatory and makrooh things as haraam. The Prophet (peace and blessings of Allaah be upon him) warned against going to extremes in religion, and he also warned against undue strictness. Extremism and strictness does not mean applying the Sunnah, rather it means changing its rulings and being too strict with regard to commands and prohibitions when that is not the case.
Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, “Do not be too strict with yourselves, for some people were strict on themselves and Allaah was strict on them, and we see the remnants of that in their hermitages and monasteries.” - :
Here the Prophet (peace and blessings of Allaah be upon him) forbade being strict in religion by going beyond what is prescribed. Strictness may sometimes means taking what is not obligatory or mustahabb and making it obligatory or mustahabb with regard to acts of worship, and sometimes it may mean taking something that is not haraam or makrooh and making it haraam or makrooh with regard to things that are good. The reason for that is that Allaah was very strict on those among the Christians who were too strict on themselves, until it ended up in the innovation of monasticism.
Thus it may be noted that the Prophet disliked such things that the Christians did, such as innovation of monasticism, even though many devoted Muslims have fallen into the same trap on the basis of their interpretation for which they may be excused, or they fell into this trap with no justification.
It may also be noted that being too strict with oneself in the beginning may lead to further strictness imposed by Allaah, either through laws or through His decree. As for laws, this is what the Prophet (peace and blessings of Allaah be upon him) feared during his own time, of an increase in obligations or prohibitions such as that which he feared when they gathered to pay Taraweeh with him, and when they asked about things that had not been forbidden, and such as the fact that when a person vows to do an act of worship it becomes obligatory for him to do it even though he is forbidden to make vows, and similarly expiations which become obligatory for specific reasons.
As for the divine decree, we have often seen and heard that those who go to extremes in some issues, will be caused to suffer in ways that lead to things becoming more strict on him with regard to what is obligatory and what is haraam, such as many of those who are affected with waswaas about purification. When they do more than is prescribed, they will end up suffering from things that lead to something that may cause more hardship and harm to them.
Iqtida’ al-Siraat al-Mustaqeem (103, 104).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, commenting on the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “O people, beware of going to extremes in religious matters for those who came before you were doomed because of going to extremes in religious matters.” Narrated by al-Nasaa’i (3059) and Ibn Maajah (3029); classed as saheeh by al-Albaani in Saheeh al-Nasaa'i:
In this hadeeth the Messenger (peace and blessings of Allaah be upon him) warned his ummah against going to extremes and proved that going to extremes is a cause of doom, because it is contrary to sharee’ah, and because it led to the downfall of previous nations. So it may be understood from this that going to extremes is haraam for two reasons:
1 –He (peace and blessings of Allaah be upon him) warned against it, and a warning is a prohibition and more.
2 –It is the cause of nations’ downfall as those who came before us were destroyed, and whatever is the cause of doom is haraam.
With regard to worship, people may go to one of two extremes or be moderate. Some are negligent, some exaggerate and some are moderate.
The proper way (as prescribed by Islam) is the middle way between going to extremes and being negligent. Being moderate and not inclining towards either extreme is what is required. It is not permissible to exaggerate and go to extremes in religious matters, or to be careless and not pay any heed. Rather we should tread a middle path between both.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/367, 368).
Fourthly:
The hadeeth which your imam quoted as evidence was narrated by al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its soundness, but he has misunderstood it. If he had studied its narrations and what the scholars said, he would not have quoted it as evidence in this manner. According to a report narrated by al-Bukhaari, it says, “and taught him the laws of Islam.” This wording includes all other obligatory duties, and things that are recommended.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words “he was asking about Islam” mean, about the laws of Islam. It may be understood that he asked about the realties of Islam. He did not mention the Shahaadah to him because he knew that he already knew it, or he knew that he was asking about practical laws, or he mentioned it but the narrator did not transmit it because it is so well known. And he did not mention Hajj either because it had not been enjoined yet or because the narrator had shortened the report. This second view is supported by the report narrated by the compiler – i.e., al-Bukhaari – concerning fasting via Ismaa’eel ibn Ja’far from Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam, and he included all obligatory and recommended deeds in that.
“And the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned zakaah” – in the report of Ismaa’eel ibn Ja’far it says: He told me of what Allaah had enjoined upon me of zakaah. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam. This report shows that there were things in the story that were told in brief form, such as explaining the minimum thresholds for paying zakaah, which are not explained in these two reports, and neither are the names of the prayers. It seems that the reason for that is that these things were well known among them, or that the purpose of the story was to show that the one who adheres to the obligatory duties will be saved even if he does not do naafil actions.
With regard to him succeeding when he does not fall short in that, this is clear, but how can he succeed if he does not add anything to it? Al-Nawawi answered by saying that the hadeeth confirms that he will succeed because he has done what he is required to do, and there is nothing to suggest that if he does more than that he will not be successful, because if he succeeds by doing what is obligatory, he is more likely to succeed if he does recommended actions as well as obligatory deeds.
Fath al-Baari (1/108)
We hope that the imam will think about the phrase “and he taught him the laws of Islam”, and we hope that he will think about the last words that we have quoted from al-Haafiz Ibn Hajar, in which he approved of the words of Imam al-Nawawi, that success is more likely for the one who does the obligatory duties and adds to them the recommended deeds.
Fifthly:
We advise you to adhere to the commands of Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him), and we also advise you to adhere to the Sunnah and kept doing mustahabb deeds, without going to extremes or exaggerating, and teach that to people with wisdom and good methods. It is not permissible for you to put people off by being too strict in matters that are broad in scope, or by making mustahabb things obligatory, or by going to extremes in denouncing people, especially the elite such as the imam of the mosque or the mufti or one who holds a similar status in people’s eyes. Listen to this comprehensive advice from a great scholar:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
You must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and stick to it, and not pay any attention to the criticism of those who criticize you or blame you for that. If your parents criticize you for adhering to the Sunnah and they want you to be heedless about that, then do not obey them with regard to that, especially if these sunnahs are obligatory duties that must be adhered to, and they are not just mustahabb, so long as it does not reach the level of being exaggeration. But if it means that you are exaggerating, then that is not appropriate, rather you should be balanced and moderate in applying the Sunnah and acting upon it, without going to extremes or exaggerating, and without being careless or heedless. This is what you should do. Whatever the case, you will be rewarded – in sha Allaah – and you must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and try to convince those who are criticizing you about that, especially your parents. You should encourage them to follow the Sunnah and explain to them the reward and goodness that there is in that. Perhaps they will drop these objections, and maybe this deed will cause them to also adhere to the Sunnah, and you will be the one who called them to Allaah, may He be glorified and exalted. Undoubtedly the one who wants to call people to Allaah is obliged to begin with his relatives and the closest of people to him, and one’s parents are among the closest of people to a person.
Whatever the case, if your adherence to the Sunnah does not go to extremes of exaggeration, then it is something praiseworthy, and you must continue in it, and call your parents and others to it. And Allaah knows best.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/301, 302)
Finally: Just as it is blameworthy exaggeration to make mustahabb things like obligatory deeds or makrooh things like haraam deeds, or to oblige ourselves to do things that Allaah has not made obligatory upon us, it is also ignorance of the basic principles of sharee’ah to ignore the important general principle which is that harmony and love among Muslims are essential, and we must be united in adhering to Islam and protect the honour of the Muslim from criticism and shame, let alone aggression and harm. It is ignorance to neglect all of that just because someone adheres to something that is mustahabb but others do not see it as such, or to something that he does not adhere to, and respond by transgressing against the Muslim’s honour or rights because he neglects something that others adhere to. It is by such means that the accursed enemy attains his goal among the believers, and it is even worse when it happens in a foreign land where others see us as representatives of Islam.
Imam Muslim narrated in his Saheeh (2812) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Shaytaan has despaired of being worshipped in the Arabian Peninsula, but he will sow seeds of discord among them.”
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
As for the description of prayer, one of its issues is the Basmalah (saying Bismillaah…), and the people differ as to whether it is a verse of the Qur'aan or not, and whether it is to be recited or not. Both sides have written books that show a great deal of ignorance and wrongdoing, even though the issues is not that serious. Adhering blindly to one’s view in these and similar matters is one of the signs of division and dissent which is forbidden for us. The reason for discussing these controversial minor issues is to find out which view is more sound, as these issues are among the least serious controversial issues, but the shaytaan may play a role in creating divisions among Muslims because of these minor issues.
Then he said: It is mustahabb for a man to try to reconcile people by refraining from these mustahabb deeds, because the interests served by reconciling people in Islam is greater than the interest served by doing such things. Similarly, the Prophet (peace and blessings of Allaah be upon him) decided not to change the structure of the Ka’bah, because leaving it as it was would reconcile people, and Ibn Mas’ood criticized ‘Uthmaan for offering prayers in full whilst travelling, but he still prayed behind him when he offered the prayer in full, and said: Dissent is evil.
Majmoo’ al-Fataawa (22/405-407).
And Allaah knows best.
Islam Q&A
http://islamqa.info/en/ref/87779/extremist
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
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aliabbas_aa
- Posts: 320
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Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
Ya i do accept this and follow it, i do not call names to other people but yes those who chant "ya ali madad " are mushriks beyond doubt and those who deny this are rejecting the following clear Ayah of Quran among many others and hence commit kufr of quran:
And [He revealed] that the masjids are for Allah , so do not invoke with Allah anyone.(72:18)
And [He revealed] that the masjids are for Allah , so do not invoke with Allah anyone.(72:18)
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Muslim First
- Posts: 6893
- Joined: Tue Jun 19, 2001 4:01 am
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
Ahadth of contrary advise.posted by someone on Sat Jul 21, 2012 10:53 pm
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
ENJOINING GOOD AND FORBIDDING EVIL
Abu Saad Khudri related that Prophet SAW said;
Whoever observes something wrong should change it with his hands. If he is unable to do so, then he should speak against it with his tongue. If he is unable to do even that, then he should at least resent it in his heart-and this is lowest level of faith. (Muslim)
Abdulla Bin Masud narrated that Prophet SAW said:
By Allah, you must enjoin good and forbid evil, you must catch hold of oppressor’s hand and give him severe warning to stick to truth, or Allah will surely set up the hearts of some of you against those of others, and then he will certainly curse you as HE cursed the children of Israel. (Related by Abu Dawud and At-Tirmidhi)
Abu Masud Al-Ansari narrated that Prophet SAW said:
Whoever guides someone towards good will receive the reward of one who acts upon it. (Related by Ahmed)
Asiyya bin Umayrah narrated that Prophet SAW said:
Allah does not punish the individuals for the sins of the community until they see the evil spreading among themselves, and while they have power to stop it, and do not act to do so. (Related by At-Tirmidhi)
From “A treasury of Ahadith”
Dr. Mazhar U. Kazi
So Ali Abbas, MF, anjmi and likes of GM see evil and speak out so what is wrong in it?
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profastian
- Posts: 1314
- Joined: Thu Nov 05, 2009 9:00 am
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
I haven't heard you guys speaking against the Saudi royal family and the Saudi Mulla baradri who are evil incarnate. They are responsible for what is happening to the Muslims in the West and in places like Iraq, Afghanistan and Pakistan. Why not go to a Saudi Wahabi site and start a campaign against them.Muslim First wrote:Ahadth of contrary advise.posted by someone on Sat Jul 21, 2012 10:53 pm
“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”
ENJOINING GOOD AND FORBIDDING EVIL
Abu Saad Khudri related that Prophet SAW said;
Whoever observes something wrong should change it with his hands. If he is unable to do so, then he should speak against it with his tongue. If he is unable to do even that, then he should at least resent it in his heart-and this is lowest level of faith. (Muslim)
Abdulla Bin Masud narrated that Prophet SAW said:
By Allah, you must enjoin good and forbid evil, you must catch hold of oppressor’s hand and give him severe warning to stick to truth, or Allah will surely set up the hearts of some of you against those of others, and then he will certainly curse you as HE cursed the children of Israel. (Related by Abu Dawud and At-Tirmidhi)
Abu Masud Al-Ansari narrated that Prophet SAW said:
Whoever guides someone towards good will receive the reward of one who acts upon it. (Related by Ahmed)
Asiyya bin Umayrah narrated that Prophet SAW said:
Allah does not punish the individuals for the sins of the community until they see the evil spreading among themselves, and while they have power to stop it, and do not act to do so. (Related by At-Tirmidhi)
From “A treasury of Ahadith”
Dr. Mazhar U. Kazi
So Ali Abbas, MF, anjmi and likes of GM see evil and speak out so what is wrong in it?
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ghulam muhammed
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Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
Mr.profastian,profastian wrote:I haven't heard you guys speaking against the Saudi royal family and the Saudi Mulla baradri who are evil incarnate. They are responsible for what is happening to the Muslims in the West and in places like Iraq, Afghanistan and Pakistan. Why not go to a Saudi Wahabi site and start a campaign against them.
Your observation is totally wrong. I have been most vocal when it comes to pointing out atrocities commited by saudis. I have posted the maximum number of articles to that effect and in fact this thread itself was started by me. So please get your facts right.
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Muslim First
- Posts: 6893
- Joined: Tue Jun 19, 2001 4:01 am
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
What makes you think this Abde Moran even knows meaning of 'fact'?Your observation is totally wrong. I have been most vocal when it comes to pointing out atrocities commited by saudis. I have posted the maximum number of articles to that effect and in fact this thread itself was started by me. So please get your facts right.
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profastian
- Posts: 1314
- Joined: Thu Nov 05, 2009 9:00 am
Re: Peaceful Islam Is Genuine Islam, The Mainstream Islam.
Well I was not referring to you rather the wahabi morons like ali abbas, MF and anajmi. In fact my reply was to a post of MFs. So you should get your facts right.ghulam muhammed wrote:Mr.profastian,profastian wrote:I haven't heard you guys speaking against the Saudi royal family and the Saudi Mulla baradri who are evil incarnate. They are responsible for what is happening to the Muslims in the West and in places like Iraq, Afghanistan and Pakistan. Why not go to a Saudi Wahabi site and start a campaign against them.
Your observation is totally wrong. I have been most vocal when it comes to pointing out atrocities commited by saudis. I have posted the maximum number of articles to that effect and in fact this thread itself was started by me. So please get your facts right.