Tuesday, 7 June 2016
Ramadan 1437
A selection of articles, fatawa and other beneficial knowledge connected to this special month
Wednesday, 1 June 2016
Tuesday, 24 May 2016
Brexit: The Movie
Another classic from Martin Durkin
The film is also broken down into parts here.
Parts 5 (The Gravy Train), 11 (Regulation) and 12 (Crony Capitalism) are very pertinent:
For an in-depth, insider view of the stifling bureaucracy of the EU and how it effects daily life in the UK, and especially in the government, read this.
Related:
Sunday, 8 May 2016
Thursday, 14 April 2016
Fatwa on "The Study Quran"
A translation of this fatwa from Naseem al-Sham
Question:
Answer: (Imam Muhammad Tawfeeq Ramadan al-Bouti)
Question:
To the honourable scholars, al-salam ‘alaykum.
Recently, an English translation and commentary of the Quran entitled
‘the Study Quran’, was published. It was undertaken by a group of western
academics. The work includes Shia, Sunni, Sufi tafsir, in addition to several
essays as appendices. Unfortunately, in spite of some benefits in the work, the
authors have, while commentating on certain verses, presented interpretations
that accord with the belief in the universal validity of religions. For instance,
during the discussion on the tafsir to the verse: Truly the religion
in the sight of God is submission (3:20), it says:
Many Muslims say that this verse shows that the
only religion acceptable to God is the one revealed to the Prophet of Islam, but
the most universal meaning of it, which been emphasised by many Islamic
authorities over the ages, is that Islam in this verse refers to submission to
God even if it is not in the context of Islam as the specific religion revealed
through the Quran ... [p. 135]
The reader is then referred to the essay at the end of the book entitled
‘The Quranic View of Sacred History and of Other Religions’ in which it is argued
that previous scriptures and religions are not abrogated by Islam:
The notion that previous scriptures have been
abrogated in the sense of being nullified or excessively distorted to such an
extent that the message no longer reflects
the particularity of the original teachings, as some Muslims maintain,
would seem to be contradicted by verses such as 5:43: And how is it that
they come to thee for judgement … It
would be contradictory for the Quran to speak of the efficacy of judging by the
Torah and the Gospel if it were to also maintain that these Scriptures have
been abrogated or excessively distorted … If the previous religions were abrogated
by the revelation of the Quran, it will be implausible to tell the Prophet
Muhammad to seek their counsel when it says, Ask the people of the Reminder,
if you know not. [p. 1767]
Regarding the verse: Whoever seeks a religion other than submission
it shall not be accepted of him… (3:85), it says:
However, the idea that 3:85 abrogates 2:62 is
connected to the interpretation expressed by some commentators that this verse
denies the “acceptability” of any form of religion other than that brought by
the Prophet Muhammad. This opinion is not without its inconsistencies, however,
since it does not take into account the more general and universal use of
Islam and muslim in the Quran to refer to all true, monotheistic
religion… [p. 153]
Moreover, regarding the interpretation of the verse on the Christian
trinitarian belief: They certainly disbelieve, those who say, “Truly God is
the third of three,”… [5: 73], it says:
However, the verse clearly threatens punishment only
for those among them who disbelieved, suggesting that it is not for all
Christians. Moreover, an interpretation that considers all Christians to be
barred from the garden in the next life would openly contradict both v. 69 and
2:62 where Christians and anyone who believes in God and the Last Day and
works righteousness shall have the reward with their Lord. No fear shall, upon
them, nor shall they grieve, and is not consistent with the description of
Christian virtue in vv. 82-85. [p. 316-17]
The same author says in the above-mentioned essay as he speaks about the
concept of trinity criticised in the Quran:
And say not “Three.”
Refrain! ... (4:171) … They certainly disbelieve, those who say,” Truly God is the
third of three…” This, however, is not a direct condemnation of Christian
theology, for trinitarian theology does not make God one of three, but rather
speaks of the triune God, Who is both one and three in a manner that transcends
human understanding. Viewed in this light, 5:73 does not oppose the various
forms of orthodox trinitarian doctrine that have prevailed for most of
Christian history. Rather, it appears to oppose crude misunderstandings of it
that would lead one to believe that there are three gods instead of one. [p.
1779]
Similar notions to the above are frequently found throughout the work.
The author of another essay, also within the work, states the following
on the matter of perpetuity of hellfire:
During the early period of Islam, scholars differed
about the duration of Hell. The majority of them argued that Hell is perpetual
and an actualised state that never ends. But some groups argued otherwise,
citing verses that hinted at an end to Hell’s torment and arguing that this was
more consistent with God’s saying, ‘My Mercy exceeds My Wrath.’ Thus the
scholars fell into three camps. The first believed that although Hell did not
end, its punishment and torment did. The proof for this was the verse: Truly
Hell lies in ambush, a place unto which the rebellious return, to tarry therein
for ages (78:21-23). This was the opinion of Aḥmad ibn Taymiyyah, Ibn Qayyim,
and Ibn al-ʿArabī; a similar opinion that the majority of Hell’s denizens are
ultimately released also appears to have been held by al-Ghazzālī, as is
evident in his Fayṣal al-tafriqah (Decisive Criterion). [p. 1849-50]
The work would probably not have gained much popularity were it not for
certain popular Muslim preachers in West who promoted and endorsed the work
unconditionally without any caution against its absurd interpretations and
false beliefs; one of them went to the extent of describing it as ‘A major
victory and a gift from god’, and another said, ‘It is probably the best work
in English to date’ and called it ‘A mercy from God.’ This latter individual
made the matter worse by allowing the hosting of an event in his Islamic
institute in America wherein one of the translators of the work was invited to
speak about the book. None of the panel attendees refuted or challenged his
claims. Instead, they encouraged the
attendees to purchase a copy of the book at the end of the session and get it
signed by the translator. Since the book
has gained much popularity and is increasingly bought we fear that it will
pollute the minds of readers and therefore seek your guidance and fatwa in
regards to the following questions:
(1) What is the status of those who believe in the
validity of all religions other than Islam, claiming that it does not abrogate
the previous religions: does it take them out of the pale of Islam even if they
an interpretation (ta’wil) for such a belief?
(2) What is the ruling on believing that Hellfire or
its torment will eventually extinguish? Is there a valid scholarly disagreement
over the issue?
(3) What is the ruling on promoting, endorsing, and
encouraging people to buy and read such a work, knowing full well its contents,
without cautioning readers against the problematic points?
(4) What is the ruling on laymen reading such a work?
Answer: (Imam Muhammad Tawfeeq Ramadan al-Bouti)
In
the Name of Allah, the
All Merciful, the Most Merciful
Praise be to Allah, the Unique, the
One, the Singular, the Everlasting Sustainer, who has not given birth and was
not born, and no one is comparable to Him, and blessings and peace be upon our master
Muḥammad and upon his family, all of his companions and
those who follow them on the path of truth until the Day of Repayment. To
proceed:
I
have looked at the explanation (tafsīr)[1]
of certain verses from the Book of Allah which offends what the people of truth
are upon and contradicts the Qurʾānic
texts with interpretations that are inconsistent with what is correct. I
believe that whoever stated them is upon misguidance in his theology and
whoever has followed him is obliged to return to the path of truth. If not,
then one becomes one of those whom Allah, may His affair be manifest, described
by saying: “Do you, then, believe in one part of the Book and reject the
other? What repayment will there be for any of you who do that except disgrace
in this world? And on the Day of Standing, they will be returned to the
harshest of punishments. Allah is not unaware of what you do.” [Sūrat
al-Baqarah 2:85]
Indeed
the Book of Allah the Exalted has commanded us to debate kindly with the People
of the Book[2]
whom we differ with regarding what they believe about our master ʿĪsā (Jesus), peace and blessing be upon him or ʿUzayr
(Uzair), peace and blessings be upon him. The Book of Allah calls on the People
of the Book to have faith in our master Muḥammad,
may Allah’s peace and blessings be upon him, and it does not consider those who
disbelieve in our master Muḥammad to be
from the people of salvation nor does it consider those who believe Allah to be
the third of three or that the Messiah is the son of Allah to be from the
people of salvation.[3]
Our theology is not taken from those who are suspect in their theology nor from
those who flatter those who contradict the truth, seeking to ingratiate
themselves while having certain interests, or something similar, in mind.
Indeed
a tafsīr
like this aims to ruin the Muslims and to take them away from the true paths of
knowing their religion and their theology. Indeed, treating the People of the
Book kindly is one thing and presenting relinquishments to them in violation of
our theology and our Revealed Law is something else. The obligation to debate
with the People of the book in the kindest of ways is one thing and violating
what is clear in the Book of Allah, seeking to ingratiate oneself with them, is
something else.
Indeed
the belief that the People of the Book, with the beliefs that they currently
hold, are not disbelievers contradicts what is clear in the Book of Allah, and
the circulation of such publications is one of the waves of misguidance that
Muslims are exposed to, in addition to their other afflictions.
Likewise,
the belief that the people of the Fire are not in there eternally is
inconsistent with the Exalted’s statement: “As for those who disbelieve in
Our Signs, We will roast them in a Fire. Every time their skins are burned off
We will replace them with new skins so that they can taste the punishment.
Allah is Almighty, All-Wise.” [Sūrat
an-Nisāʾ 4:56] and other verses that clearly show that the
people of the Fire are therein eternally and that the people of Paradise are
therein eternally, and this is aside from what this tafsīr ignores
from the clear, authentic Prophetic ḥadīths
on this matter. This shows that the authors of this tafsīr have
shunned the Exalted’s statement: “And we have sent down the Reminder to you
so that you can make clear to mankind what has been sent down to them so that
hopefully they will reflect.” [Sūrat
an-Naḥl 16:44] Al-Bukhārī
has related on the authority of Abū
Saʿīd al-Khudrī,
may Allah be pleased with him, who said, ‘The Messenger of Allah, may Allah
bless him and grant him peace, said, {Death will come in the form of a black
and white ram and then a caller will call out, ‘O people of Paradise’, and at
that point they will stretch their necks and look. He will say, ‘Do you know
what this is?’ They will respond, ‘Yes. This is death.’ and all of them will
have seen it. Then he will call out, ‘O people of the Fire’, at which point
they will stretch their necks and look. He will say, ‘Do you know what this
is?’ They will respond, ‘Yes. This is death.’ and all of them will have seen
it. It will thus be slaughtered and then he will say, ‘O people of Paradise,
eternity and thus no death, and O people of the Fire, eternity and thus no
death.’} Then he recited, “Warn them of the Day of Bitter Regret when the
affair will be resolved. But they take no notice [i.e. the people of this
worldly life]. They do not believe.” [Sūrat
Maryam 19:39]
Indeed
circulating books like this is to take part in misguiding and in serving the
plan to disrupt the thinking of the Ummah away from the right path. And Allah
knows best.
The
servant of knowledge: Muḥammad Tawfīq
Ramaḍān
[Translated
by Mahdi Lock]
[This translation is also available from the English Naseem al-Sham site.]
Related Posts:
The Importance of Objective Standards
[1] (tn): because
it is not actually possible to fully translate the Qurʾān, and thus any
so-called translation is in fact only a conveyance of some of the meanings, and
therefore it’s an explanation, or tafsīr
[2] (tn): for instance, see Sūrat an-Naḥl 16:125
[3] (tn): for instance, see
Sūrat al-Māʾidah 5:72-73
Monday, 4 April 2016
Gender Confusion and Wussification
Because they are connected
Regarding the first video, this is an excellent follow-up. For the second video, further details and extensive research can be found in the book Generation Me: Why Today's Young Americans Are More Confident, Assertive, Entitled - And More Miserable Than Ever Before. Again, the root of the problem is the absence of objective standards.
Related Posts:
Human Livestock
Related Posts:
Human Livestock
Brussels
And so it continues
What can we learn from Brussels and the recent attacks?
1) Islamic extremism comes from Islamic extremism, i.e. the Khawarij. They are that "small minority" that creeps its way like a cancer into Muslim community after Muslim community, waging its perpetual war against Sunni Islam and Sunni Muslims. Everyone else is collateral damage. This is also the sick distortion and perversion of jihad that Imam Muhammad Saeed Ramadan al-Bouti, may Allah have mercy on him, warned about over twenty years ago. Sadly, his warning was not heeded by large segments of the Syrian population.
2) The European Union is showing itself to be increasingly useless, or indeed blatantly harmful, when it comes to security. The current EU policy is simply not working.
3) Foolish articles like this one are either the result of sheer ignorance or blatant denial. Spokesmen for Islam in the Anglosphere are going to have to change tack eventually. Donald Trump is not just an individual; he represents a phenomenon. He is a mouthpiece and vehicle for the fears and concerns of many, and over time more people will come to agree with him.
And Allah knows best.
Related Posts:
Thursday, 10 March 2016
What Makes a Europhile
And why the EU is not for the common man
Daniel Hannan also wrote this article earlier in the week, deftly showing how it is the large corporations and banks that want the UK to remain in the EU while smaller businesses (SMEs), which employ far more people in the UK, want to leave. It is, yet again, a familiar scenario of the big boys getting into bed with government and writing regulations that stifle, kill off and indeed prevent competition from even emerging. This is corporatism.
The article also draws attention to the sheer nastiness that David Cameron's government is resorting to in order secure a victory for the remain vote. This nastiness can be understood if one looks at how weak the government's pro-EU argument actually is, followed by the fact that the much-lauded "deal" is just smoke and mirrors. Fear-mongering is the only resort for those who can't produce a convincing case. Here is a member of Cameron's cabinet desperately struggling to answer hard but valid questions about the UK leaving the EU:
The real threat indeed lies in remaining, as the EU will never give up on it's goal of "ever-closer" union. There is no status quo being offered; remaining means eventually joining the euro, Schengen and corpus juris. The only escape at that point will be if the EU implodes, which is also a strong possibility given the perpetual crisis that the euro has become coupled with the EU's catastrophic immigration policy, but being outside a collapsing structure is always safer than being inside.
The claims of the pro-EU camp have been explained and refuted time and time again. A common tactic is to equate the EU with Europe, and thus make ludicrous claims that the UK would revert to a caveman-like way of life post Brexit. The case for leaving is solid, and is why, slowly but surely, people change their mind. Whatever good intentions the EU may have had, or good opinions of it may that have been held, it is clear that the EU has deviated, and so much so that it is beyond reform.
At this point, one may think that leaving the EU is exclusively a desire of the right (even though it is a Tory prime minister who is desperate to remain). Prominent figures on the left also want to leave:
At this point, one may think that leaving the EU is exclusively a desire of the right (even though it is a Tory prime minister who is desperate to remain). Prominent figures on the left also want to leave:
One can also have a look at this article.
And Allah knows best.
Related Posts:
Monday, 22 February 2016
Tuesday, 2 February 2016
Authority in Islam
Al-Hajj Abu Ja'far al-Hanbali's foreword to the soon-to-be-published translation of Imam an-Nawawi's 'The Etiquettes of the Scholars and the Learner'
When they have submitted themselves, then make peace between them in justice; indeed Allah loves those who are just. Only the believers are brothers. Make peace among your brothers and fear Allah so that you might be shown mercy.[7]
FOREWORD
In the Name of Allah, the
Most Merciful, the Compassionate
Praise be to Allah as He is
the Sufficer and Peace and Blessings
be upon the one whom there is
to be no Prophet after him.
 |
| The city of Damascus with Mount Qasioun in the background |
Anyone taking a look at the Qur’an would find that there were
indeed authorities in Islam, people that have been left in charge; but we must
not speak without citing evidences. Allah has mentioned a clerical class of
people who are to be given authority and possess the same temporal and
spiritual authority as Allah and His Prophet, peace and blessings of Allah be
upon him.
Indeed their power derives from the command of Allah and His
Messenger,
You who believe! Obey Allah, obey the Messenger
and those in authority among you.[1]
This ayah is using the Arabic expression, Uwl ul-Amr, which
literally translated would be the People of Command. These people have the
authority and the right to command the people. Obedience to them has been
commanded.
After the prophets, peace be upon all of them, these are the best
of people and they have inherited the prophetic mantle of authority. The
Prophet Muhammad, peace and blessings of Allah be upon him, said,
“Whoever travels a path
seeking knowledge, Allah makes him travel a path to Paradise. The angels spread
out their wings in pleasure for the one seeking knowledge. Every creature in
the skies and the earth seeks forgiveness for the scholar, even the fish in the
sea. The virtue of the scholar over the worshipper is like the virtue of the
moon over the rest of the stars in the sky. Indeed the scholars are the
inheritors of the prophets. They do not leave behind any coin or measure of
wealth, but it is the knowledge that they leave behind. Whoever should take
hold of it takes hold of much good indeed.”[2]
These people also have the right to derive rulings and make
judgements in the absence of the Messenger of Allah, peace and blessings of
Allah be upon him, and have their word obeyed,
When news of any matter reaches them they
spread it about, whether it is of a reassuring or disquieting nature. If only
they had referred it to the Messenger and those in authority among them, those
among them able to derive the truth about it would have had proper knowledge of
it.[3]
Allah commands us to ask them when we do not know the answer to a
question,
Ask the People of Knowledge if you do not know.[4]
This same clerical class of people are to delve into the faith and
teach it to the Slaves of Allah returning from warfare so that they might
understand the religion. They are to teach those in the city so that they might
also understand the religion. Allah has revealed,
It is not for the believers to march out
altogether. Let there be a group from every party that shall delve into
studying the religion so that they might warn their people when they return to
them in order for those returning to take heed.[5]
The Prophet, peace and blessings of Allah be upon him, said, “When
the judge makes ijtihad and is correct, he has two rewards. When he is mistaken
he has one reward.”[6]
The Prophet, peace and blessings of Allah be upon him, sent out
authorities (maraji`) who were scholars to explain the religion to
people and this was not the providence of laymen.
The word “authorities” is used frequently but this is a
translation of the Arabic expression, Maraji` ut-Taqlid wal-Ittiba`,
which means, “Authorities and Sources Worthy of Imitation and being Followed”.
Another title for them is Ahl ul-Halli wal-`Aqd, which in
translation literally means, “The People who Loose and Bind”. This binding and
loosing refers to temporal authority. Imam Mansur Al-Buhuti (d. 1051 AH)
describes this for us when he says,
We have the
statement of Allah,
If two parties
of believers take up arms one against the other, make peace between them. If
either of them unjustly attacks the other, then fight the aggressors until they
submit to the judgement of Allah.
When they have submitted themselves, then make peace between them in justice; indeed Allah loves those who are just. Only the believers are brothers. Make peace among your brothers and fear Allah so that you might be shown mercy.[7]
A number of
benefits can be taken from the statement above. One such benefit is that a
group that is wrong doing or in rebellion that exits from
authority does not leave the faith even though it is compulsory to fight them.
When a group
rebels in the manner mentioned, there is lifted from them the normal rulings in
order for them to be fought and brought to heel. Permission has been granted to
fight anyone who might hinder a right or ruling due from him or against him and
the Ahadith on this subject are many in number.
The second
benefit derived is what was narrated from `Ubadah ibn As-Samit in which he
said, ‘The Messenger of Allah, peace and blessings of Allah be upon him,
accepted our oath of allegiance to hear and obey when it was enjoyed and when
it was disliked and that we do not dispute in the affairs of those who are
qualified to speak.’ This is agreed upon by Imams Al-Bukhari and Muslim.
The Companions
made Consensus on fighting those who rebel against authority as is evidenced by
Abu Bakr As-Siddiq having fought against those who refused to pay the zakah.
There is also the case of `Ali ibn Abi Talib when he fought against rebellions
in both the incidents of the Camel and the Battle of Siffin.
The Grand Imam
discharging affairs for the Muslims is a collective obligation as the people
have need of that for the protection of the weak, driving away oppression,
establishing judicial punishments, discharging the rights of the people and
enjoining the right and forbidding the wrong.
Two groups of
people that have the authority in bringing this about are the following:
1. The people
of ijtihad so that they might make the choice of who is to go forward in the
post.
2. Those who
have present in them the conditions of holding the post of Grand Imam and the
People who Loose and Bind attribute the authority them.
The People who Loose
and Bind that will make the choice on who should be the Grand Imam should be
outwardly upright, have knowledge connected to who has the right to hold the
post of Imam, sound opinion of worldly
affairs and the ability to discharge the most sound judgement and bring into
effect the one who shall have the post of Imam.
The conditions
for establishing the post of the Grand Imam have been discussed by the people
of authority, including Imam Musa Al-Hajjawi, who in his words
explained that the post can be brought about by the Consensus of the Muslims
upon the individual.
An example of
this is Abu Bakr As-Siddiq, may Allah be pleased with him, the successor to the
Messenger of Allah, peace and blessings of Allah be upon him. His authority was
established by the Consensus of the Muslims, meaning the oath of allegiance
given by the People who Loose and Bind from the scholars and the high ranking
people who stand as witnesses and are outwardly upright. There is no room for
the consideration of anyone else's besides these mentioned as they are
considered like drowsy people.[8]
The post can
also be filled by the agreement of a specified panel of the People who Loose
and Bind on an individual from their ranks. This occurred when `Umar ibn
Al-Khattab, may Allah be pleased with him, commanded a panel of six Companions
to decide upon the Imam after him and the decision settled upon `Uthman ibn `Affan.
If an Imam in
the post leaves an explicit statement on someone to succeed him or an Imam has
been named to fill his post after him, then in this case the People who Loose
and Bind do not have to agree on the matter. This occurred when Abu Bakr As-Siddiq
explicitly left the post of Imam to `Umar ibn Al-Khattab after him.
In the case
that the People who Loose and Bind make ijtihad on bringing about the office
and selecting the one who is most fit for it and deserving of obedience,
then this is also valid.[9]
This should tell you that the People who Loose and Bind enact and
demolish government, choose people for posts and so forth. There are a myriad
of historical references for the authorities bearing spiritual and temporal
authority. Let us look at history.
Subscribe to:
Posts (Atom)