Brotherhood- characteristics of a Muslim

The believers are commanded to preserve the spirit of brotherhood and friendship and to avoid anything that may induce enmity and hatred. As Allah said:

“The believers are nothing else than brothers” [Qur`an, 49:10] and

“Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from Salat. So will you not abstain?” [Qur`an 5:91]

Allah has also granted the believers a favour by joining their hearts. He said:

“And remember Allah’s favour upon you, for you were enemies one to another but He joined your hearts together so that by His Grace you became brethren.” [Qur`an 3:103]

Further, He said:

“He it is Who has supported you with His help and with the believers and He has united their hearts. If you had spent all that is in earth, you could not have united their hearts, but Allah has united them.” [Qur`an 8:62-63]

Every Mukallaf (competent person in control of all faculties) should safeguard his tongue against all kinds of loose talk, except when it is evident that talking will be a means of beneficence. When talking and being quiet are both equal as a prudent measure, then the Sunnah is to abstain from speech.

Abu Hurairah (Radhiallahu `anhu) reported that the Prophet (Sallallahu `Alayhi Wa Sallam) said: “Whosoever believes in Allah and the Last Day should speak what is good or be silent.” (Agreed upon)

Imam Shafi`ee said: “If a person wishes to say something then he should think before he starts talking. If there is good, then he should speak, otherwise he should not.”

Sayings Of The Salaf

· Bakr Bin `Abdullah is reported to have said: “Always do something where if you do it and you’re right then you will be rewarded and if you are wrong, you will not be punished. And avoid doing something where if you are right, you will not be rewarded and if you are wrong, you will be punished.” They asked: “What is that thing?” He said: “Ill suspicions of people; if you are right, you will not be rewarded; but if you are wrong, you are sinners.”

· Muhammad Bin Ka`b was asked what qualities are low and not fitting for a believer. He said: “Talking too much, uncovering the secret and accepting the sayings of everyone.”

· A man said to `Amr Bin `Ubaid, “A man has been saying bad things about you.” `Amr said to him: “Listen! You have not honoured the sitting in this man’s company because you conveyed to me his speech. Further, you did not consider brotherly rights when you informed me what I dislike about my brother. But inform him that we all are dying. The grave will surround us all and the Day of Resurrection will collect all of us and Allah will judge amongst us; He is the best of judges.”

· Luqman said to his son: “My son, I admonish you with qualities that if you hold to, you will always be honoured as the head of your people: Be good (have good manners) with the near and far; do not lose your temper with the respected people; protect your brothers and their honour; and join your kin. Have your brothers and relatives trust about you that you would not accept any tales from any person who intends to deceive you and corrupt the relationships. Take friends in a way that if you leave them, you will not say bad about them, neither will they say bad about you.”

Form the Muwatta of Imam Malik

Yahya related to me from Malik that Muadh ibn Jabal said, “The last advice the Messenger of Allah, may Allah bless him and grant him peace, gave me when I put my foot in the stirrup was that he said, ‘Make your character good for the people, Muadh ibn Jabal!’ Book 47, Number 47.1.1

Yahya related to me from Malik from Ibn Shihab from Ali ibn Husayn ibn Ali ibn Abi Talib that the Messenger of Allah, may Allah bless him and grant him peace, said, “Part of the excellence of a man’s Islam is that he leaves what does not concern him.” Book 47, Number 47.1.3

Yahya related to me from Malik that Yahya ibn Said said that he heard Said ibn al-Musayyab say, “Shall I tell you what is better than much prayer and sadaqa?” They said, “Yes.” He said, “Mending discord. And beware of hatred - it strips you (of your deen).” Book 47, Number 47.1.7

The traps of Iblees

Ibn Qayyim al Jawziyyah

It is not possible to encompass one of Iblees’ evils, let alone all of them. Since Iblees’ evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu ‘alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-’Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother’s womb, Iblees tries the SECOND CLASS OF EVIL.

This is BID’AH (innovation). Iblees loves Bid’ah more than debauchery and disobedience because the harm of Bid’ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid’ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid’ah from a person and makes him one of the people of Bid’ah, he also becomes one of his agents and a caller of his.

If Iblees fails and is unable to trap Al-’Abd at this class, and if he is one of those who were granted by Allaah (SWT) the gift of As-Sunnah and hatred of the people of Bid’ah and error, he proceeds to the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.

Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person’s sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.

Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allaah (SWT) than the sins of those who would like to spread his sins about. The scholar’s sins are wrongdoing to himself. If he seeks forgiveness from Allaah (SWT) and repents, Allaah (SWT) will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allaah (SWT) is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allaah (SWT).

If Iblees is unable to snare Al-’Abd at this degree he moves him to the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu ‘alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu ‘alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

If the Al-’Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level. The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.

If Al-’Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level. The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.

Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allaah (SWT).. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allaah (SWT).. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

This cannot be known except by a light from Allaah (SWT),, a light he instils in the heart of Al-’Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu ‘alaihi wa sallam) and taking care of the levels of deeds with Allaah (SWT),, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-’Abd, and deeds that have more Naseehah (guidance) from Allaah (SWT),, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu ‘alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allaah (SWT) gives His favour to whomever He wills from among His worshippers.

If Al-’Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm, IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person’s thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM.

Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allaah (SWT).

Finally, I hope you take note of this chapter and think about its great benefit. Moreover, make this knowledge your balance to weigh people and deeds. This shows you some universal realities and the level of people. Allaah (SWT) is the one from whom I seek aid, and on Him I depend.

The camp of Imaan and Kufr

We have above us a cloud of fitan. We are surrounded by waves of death and very dark days. Long nights of corruption enshroud us and the falsehood has prevailed to the level that the deen of Islam has become strange, and those who practise it have become strangers. Different types of people, groups and sects have all risen with their different beliefs and backgrounds and united to attack the Muslims and the ummah and invade us with their corruption and mischief; with their fashion and customs, in order to destroy Islam. Those who hate Islam and are enemies to it throw their arrows together with one hand-deceiving and threatening and mocking anyone who wants to rise to revive Islam. The Shayateen are shouting loudly and proudly that they should shoot their arrows directly into the heart of the Muslim ummah and prevent it from rising again. It is calling out prevent the ummah from producing children like Khattab or Abu Mus’ab (rha) or like the Sahabah (raa). The skies are full of extremely dark clouds and the atmosphere is full of poison. Birds have run away and all we can see is that the smoke of deception is everywhere and the hypocrites and kuffar have gathered together in one camp and attack us by the sea, air and land. They fight together as the ummah of shirk against the ummah of Islam and gather around us with their technology, artillery and jets, fighting day and night against the Muslims. Now, the camp of iman, instead of rising to fight the camp of kufr they fight each other, letting their horses run away. They put away their swords and today we find that there are even groups of people within the camp of Islam who gather against the Muslims and mujahideen because they do not want to be attacked by the kuffar, so they stand with them in this tough confrontation between the camp of Islam and kufr.

Our situation in the ummah is so vulnerable for the camp of kuffar and all their helpers to attack us, and this open attack we see everyday, every hour, every minute. We see a new calamity, a new crisis, a new massacre and the fitan comes everyday. Whenever we are saved from one, we face another - everyday something new happens. We have become so weak and vulnerable to be attacked by the kuffar in the way they like. If we look to our situation compared to those who dont care about any covenant and distort the conflict; they mix the cards any way they wish in order to make the Muslims confused. They have no clear method or understanding to make them even start to praise the kuffar and their society. Many people put their fingers in their ears and close their eyes, not caring about what is happening anywhere. Most of them speak only falsehood and call for democracy and say that Islam is democracy; that we must obey the law of the land. Others follow superstition all they want to do is stop all their duties and be involved in some yoga for the soul, some dhikr and tareeqat that has nothing to do with the wahi. Another portion of people swim in the sea of desires as if the deen has nothing to do with them, or with life’s affairs at all! Another portion of people want only to concentrate on one thing and commit themselves to one particular duty, even if everything else is destroyed. They only want to fulfill the duty that keeps them safe and sound, without being attacked from the kuffar or faced with any bad consequences or conflict. With their own interest at heart, they spread the ideas of Madhabism following scholars regardless of whether or not they commit kufr. Other people do not want to do any action, rather they simply want to talk about tawheed, wala and baraa etc as long as they do not have to engage in any form of confrontation with the kufr. Other people have complete allegiance to kufr regimes wherever they are. Some people just want to be part and parcel with the government and will raise their banner, whether it be nationalistic or kufr, so long as they can be close to the government. They do not care what they concede or compromise.

Then there are those who rise with any group and fight against kufr and sacrifice their wealth and life and make themselves Qurbani for the sake of Allah and to establish his deen. The only one who can help us in this situation is Allah (swt) and He will help us by designating among us a portion of people who will continue to fight and struggle against the kufr. Today we are needy for the manhaj of the Qur’an and Sunnah and launch our campaign against the kufr; to stand against it. The question is, how many people are willing to sacrifice their lives and blood? How many people are willing to enter the battlefield and speak the truth and fight for the truth and die for it? We know many people have risen in order to bring the change and on the other hand how many people want to be peaceful and avoid conflict by joining the government etc. So when there are people like these who are in between, or those who are confused, obsessed with the western culture, it has become so difficult to see the Caravan of Haq. We need to go back to the example of the people of the Salaf and we will find similar examples of struggle and conflict between the Muslims and the kuffar. The Muslim ummah has faced many examples of conspiracies from the kuffar, like that of Mustafa Kamal Ataturk who destroyed the Islamic State.

Allah (swt) then made from this ummah, sincere groups of Muslims who were willing to rise with the haq and there were also many moderate who called themselves Sufis - they made it their shield from the responsibility and stood with the kuffar against the Muslims. We are in need of putting our hands together and make our hearts hug each other, and make our lines firm and put all our resources together in order to face the challenge and expose their plots and mockery. We must make their plots return to their necks and strike their hearts.

We must spend a lot of time and effort to put the Muslims together and establish the tawheed, walaa and baraa in their hearts and their minds. We have a long way yet to go, and we must pray to Allah that we do not take the wrong train, for the light at the end of the tunnel could be that of Jannah or Hellfire. There is a great responsibility on our necks and we must make sure that the deen is established in the mind and hearts of the Muslims. Our struggle is very difficult nowadays, but we cannot continue to moan about it all the time, rather we need to remove the obstacles from the way look for the solution-for the right manhaj-which is that of the Salaf-the manhaj of tawheed-testifying that there is none worthy to be worshipped except for Allah and to engage in the jihad verbally, financially and physically as much as we can. Many groups have risen, but unfortunately the people on the middle of the way have become tired and confused and others have become defeated. The job of the da’ee is to encourage the believer and

remove the obstacle from the minds. We must remind everyone that the result is in the hands of Allah-that we only make the effort. Whenever you command good and forbid evil, remember that you are working as part of an entire Muslim ummah and that giant Muslim ummah inshaa Allah will rise,

The manhaj of the Salaf has such a beautiful character and characteristics that every Muslim looks forward to implementing and it will make us keen to follow the Salaf and practise our deen how the Salaf used to. They would fight the shirk without falling down as a result of any individuals or any bid’ah, and there is no doubt that the issue of tawheed is the head of all issues as a matter of complete submission to Allah, both in the inner and the outer. That is the path and the only way, the centre of which in the struggle is the tawheed. So be brave in the way you convey the haq to the people- it is not enough for you to understand La ilaaha illallah-you need to have the bravery to offer the haq to society. Never worry about the result or consequences because you do it for the sake of Allah and you should thus reject any middle solutions, even the idea to sit with the kuffar. You should reject that there can be any common ground with the kuffar because the haq will never remain haq unless it continues to struggle against the falsehood and vice versa. So those who want to remove our identity and want to make us relax and empty us of any values in order to destroy our vital issues-to destroy the call for jihad and the Khilafah. In this case the kuffar will prevail because Ahl al Haq will have sat back-the only policy that we can follow that of the Prophet (saw) said when He (saw) said, “The best century is my century and then those who follow them and then those who follow them.”

Allah (swt) says, “If you support Allah’s deen, Allah will support you”. We need to always be equipped with the Qur’an and Sunnah and counter any argument with an argument that is even stronger, according to the understanding of the Salaf al Saalih. The ultimate aim for you is to please Allah, and there is no way to do so without following the manhaj and may Allah accept it from all of us.

The Khilafah will return

All thanks are for almighty Allah (SWT), the supporter of the righteous, the ally of the people of taqwa (pious), the defeater of the kuffar and the one who dignifies the Mujahideen. Allah (SWT) says:

‘And our word has been decreed from before to our servant, verily they are the victorious and our soldiers are the conquerors’
[EMQ As-Safaat: 171-173]

And may the peace of Allah (SWT) be upon the Messenger Muhammad (saw) the one who has been sent with the Qur’an and the sword, and who said:

‘…Allah designated my provision under the shade of my spear…’

And the one who said:

‘…A warning for all the Arabs; I have come with slaughter…’

And may the blessing of Allah (SWT) be upon his companions and his family and those who follow their path and trace their guidance.

It is reported in the Musnad of Imam Ahmad and in Tabarani that the Messenger Muhammad (saw) said:

‘…This Deen is going to reach wherever the day and night reach and Allah (SWT) has left out no house in a village or in a city except that this Deen will enter it, whether under somebody who is dignified and elevated or via someone who is humiliated. Verily dignity is from Allah to Islam and humiliation is from Allah to the Kuffar…’

In another narration reported by Imam Ahmad No.17680 upon the authority of Huzaifah (ra), the Messenger Muhammad (saw) said:

‘…The Prophet-hood among you will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will be hereditary authority which will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will be forced authority which will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will return back the rightly guided Khilafah upon the path of the Prophet-hood which will govern the people by the tradition of the Messenger Muhammad (saw), and Islam will be appreciated by all the people embracing it on the Earth. The one who is in the heavens and the Earth will be pleased with it and the heaven will leave no drop of water but it will release it, the Earth will leave no crops not harvested nor will a volcano not erupt…’

This good news about the future for Islam, which is going to strike and eliminate the Kuffar, their atrocities and arrogance (manifest by the US nowadays), has already started. Verily the kuffar have lost their balance and their stability has been shaken by only a few sincere Muslims, who are not only few in number but also in terms of artillery. However this is an almighty tradition from Allah (SWT) which has been decreed - that the biggest army is always defeated by a handful of sincere believers. The best example is that the believers at the time of Badr, who fought an army three times bigger than them and more equipped than them. Similarly in our lifetime we see how a few sincere fighters in Afghanistan have thrown out a vast army of the Soviet Union.

Those who have traded their Nafis for the sake of Allah, who have deserted all worldly desires and who eat from the green pastures of the Earth, living in caves, who are worshippers at night and fighters during the day, those who fire their bullets shouting Allahu Akbar (God is the greatest) and who drove the Russian army out of Afghanistan (and some of whom are still in combat in Afghanistan and continue to fight for the dignity of Islam) will continue to get support from Allah (SWT) who has promised that his command will prevail over all, even if the disbelievers hate it. No doubt the Ummah of Muhammad (saw) is a blessed Ummah, as reported in Ibn As’saakir’s collection, who reported that the Messenger Muhammad (saw) said:

‘…My Ummah is a blessed Ummah; you can’t distinguish if the goodness is in its first or in its last…’

What is well known to every Muslim, by necessity, is that the Shari’ah and its unique political system i.e. that of Al-Khilafah, and Jihad for the sake of Allah (SWT) to defend the Deen of Allah and the citizens of the Khilafah (Muslim or non-Muslim) and to conquer the whole world by daw’ah and Jihad, are all duties upon Muslims. Moreover, fighting the enemies of Islam i.e. the occupiers and aggressors nowadays, is Fard upon every Muslim, male or female, each one according to their circumstances, abilities and capabilities, similar to the fards of fasting and salat. For Allah (SWT) says:

‘…Fighting has been proscribed upon you…’ [EMQ 2:216]

And because Allah (SWT) says:

‘…Fasting has been proscribed upon you…’ [EMQ 2:183]

There is no doubt that fighting the enemy, whether the part which is near to you or that which is far away, is a duty upon Muslims, especially after the criminals, aggressors and occupiers have spread their atrocities and corruption among the believers and in their homeland and have violated the sanctities of Allah (SWT) and their sacred sites, whether by occupying their land or by entering and invading their homeland, by exploiting their resources or by killing and raping Muslims. All this with the collaboration of the apostate rulers (Taghout), that is, those who implement kufr law i.e. man made law, and who kill the sincere Muslims day and night and who arrest the sincere scholars of the Ummah.

There is no doubt that these occupiers and corrupt leaders are legitimate targets for Muslims, each and every Muslim must contribute verbally, physically and financially, as much as the Shari’ah commands or permits him, in order to remove the sin accompanying this duty and fulfilling the burden, before he or she meets their Lord. There must be no doubt in the mind of any sincere Muslim that those who ally with the kuffar to violate the sanctity of the Muslims and those who do not see the spilling of the blood of Muslims or their arrest as crimes, are not from the Ummah of Muhammad (saw), whether they are rulers or individuals. We must add to these those who protect the Taghout rulers and protect the kuffar aggressors and occupiers from retaliation by Muslims, as not being from the Ummah of Muhammad (saw). Moreover, those who report to the taghout and to the disbelievers the location of the Mujahideen or the scholars or any Muslims, such as the FBI, CIA, MI5, ISI or any kuffar authorities, are not from the Ummah of Muhammad (saw), whether they are rulers or individuals.

Further, those who do not feel shame for the dignity of the Muslims and their honour, are not part of the body of the Ummah of whom the Prophet Muhammad (saw) said:

‘… The way the Muslims love each other, protect each other and co-operate with each other, is like one body, if any part suffers all other limbs and organs look after it…’

Hence, verily they are not from the body of the Ummah, whether they be rulers or individuals.

In addition, those who have started to come closer and closer to the disbelievers, co-operating with them and working with them as MP’s councilors, Lords, police etc… in, for example, the UK or US, and those who incline towards them, speaking out against sincere Muslims and who label these Muslims as Khawaarij, extremists or nutters or lunatic fringe, in order to please the disbelievers, are not part of this Ummah, even if they claim they are Muslims.

We Muslims are those who submit solely to almighty Allah (SWT)’s names, attributes and commands exclusively, and we will always fulfill our obligations. We Strive and struggle in defending Islam and Muslims for the sake of Allah as long as the Muslims stand for Haq and fulfill the commands of Allah. We will continue to support the sincere scholars, activists and Mujahideen, such as Sheikh Usama Bin laden, as long as their word and sword are risen for the dignity of Islam, as long as their terror is targeted against the enemy of Allah and as long as their effort is to preserve the dignity of the Muslims after the apostate rulers have lost it. As long as Sheikh Usama and his like struggle to claim and return back all our rights and keep striving by their Jihad to liberate our land and as long as they believe in Allah (SWT) and do not bow to anyone, whether rulers or individuals, and as long as they raise the banner of Islam whether, with the smoke of their guns or through their voices, we will always be supportive, co-operative and accomplices.

The almighty tradition is that those who betray Islam and Muslims will end with humiliation either at their own hands or at the hands of the disbelievers or that of the believers. We saw what happened recently in Afghanistan, in Iraq and in Palestine, where those who betrayed the Ummah turned their weapons against each other to settle old accounts or out of fear from the enemies of Allah, such as from the UK and US forces. Especially so, after they were falsely impressed by the illusion of the military superiority of the enemy forces from the Wahn which dismantled their mind from any ability to think or to contemplate or to reason - not to mention emptying their hearts from any Imaan. This made them slack and subservient to the dictators and occupiers, after which they became slaves to the Western powers, following them step by step, worshipping them day and night, until they have lost all respect, even from their masters and alliances. Now we see how their swords, which have never been unsheathed against the enemy, have risen against each other in Iraq, in Palestine and in Afghanistan and how they have been killed at the hands of each other and at the hands of their masters as a matter of punishment from Allah (SWT). Even if they have been saved from this they will never be saved from the swords of Islam which have been raised by the Mujahideen for the sake of Allah (SWT).

Verily the USA are shaking and are terrified by a tiny portion of the Muslims who live in caves and fear none but Allah, who have sacrificed, for his sake, all their wealth, families, comfort and their lives, who are eager to attain his mercy and to achieve his pleasure and who struggle to implement his Deen, after the apostate rulers have isolated Islam from power and from the lives of the people in society, bringing and inviting the evil Kuffar forces, with their satanic artillery, to destroy our land, kill our children and violate our honour. Those same rulers, who glanced without care, at the blood of Muslims, which was spread in Afghanistan, not to mention the houses destroyed in Palestine, the industry which has been blown up in Sudan the women and children and elders who have died out of hunger in Iraq, the cries of the women who have been raped in Gujarat and in Kashmir and the terror which has been spread throughout Somalia, Burma, Lebanon, the Philippines, Eritrea and South Sudan.
Let us also not forget the massacres committed against Muslims in Bosnia, in Kosovo and in China, which are in all the worlds eyes but which have never been considered to be Terror or crimes in the eyes of the so-called international community and the disbelievers, despite seeing the widows and orphans on their TV’s and the ones who have lost their beloved in Palestine and those who are crying for just a piece of bread. What is ironic is that after all this horror, terror, atrocities, murder and occupation, the ones who stand to defend their honour and lives and who retaliate and who have given the enemy retribution for some of these atrocities, have been labeled terrorists so quickly by the international community and so-called human rights organizations.

But my dear Muslim brothers, we must not be surprised and must always remember that the USA is a state which has certain interests, desires and evil policies and, overall, even if the disbelievers destroy us completely, we should not complain if we let them get away with it, because there is no sin after Kufr and they are our natural enemies from whom Allah (SWT) has warned us. Allah (SWT) says:

‘…Verily the Jews and Christians will never be pleased with you unless you follow their way of life. Say verily the guidance of Allah is the Guidance and if you follow their ration or desires after what you have received from the revelation, you will take from Allah no support or alliance…’ [EMQ 2:120]

And for Allah (SWT) says:

‘…many of the people of the book wish if they can turn you all into disbelievers from Islam after you have believed, being envious in themselves after they have realized that you carry the truth…’ [EMQ 2:109]

Therefore we are in contradiction and opposition to their ideologies and belief and we will never be brothers with them until the moon speaks out (which of course it never will) and accordingly interfaith will never happen, with all the Muslims.

The main point on which Muslims should focus is the way for Khilafah on the path of Prophet-hood. In order to do so we must understand the reality of the Muslims i.e. the absence of the Shari’ah and its own Khilafah system and the responsibility, as a divine obligation, to establish the Shari’ah and its unique system, the Khilafah, by following the divine methodology which the Messenger Muhammad (saw) and his companions passed through to implement the Shari’ah and establish the first Islamic State. As for the reality it is reported in Bukhari No. 7320, upon the authority of Abu Saeed Al-Khidri and also reported in Muslim, that the Messenger Muhammad (saw) said:

‘…You are going to follow the traditions and the ways of those before you span by span, arm by arm, even if they enter the Lizard hole.’ We said ‘O Rasoul Allah, are they the Jews and Christians?’ He said ‘Verily, Who else?’

And this hadith manifests itself clearly today by Muslims imitating the man made system and way of life of the disbelievers and having left behind their backs the Shari’ah and its unique divine ruling system and this is also clear in the hadith reported in the Musnad of Imam Ahmed No. 21656, upon the authority of Abu Umama Al-Baahili, when the Messenger Muhammad (saw) said:

‘…The button holes of Islam will be untied one after the other, and whenever a button hole is untied people will hold onto the ones remaining, and the first one to be untied will be that of Ruling by the Shari’ah and the last one will be that of the prayer…’

This is the reality today, when most people have even left the prayer, until the mosque has become an image for Muslims absent from Islam with people just having Muslim names, i.e. nothing remaining from Islam except the name. Verily the Prophet Muhammad (saw) prophesized this reality by saying, as reported in the Shu’ab Al-Imaan, for Imaam Baihaqi No. 1908 – 1909, upon the authority of Imam Ali (ra), that the Messenger Muhammad (saw) said:

‘…There will soon come a time upon the people when nothing remains from Islam except the name and nothing remains from the Qur’an except its font, their own mosques will be built up but empty of any guidance and their clerics will be the most evil under the heavens and from among them they will start all the fitnah, and to them will it return…’

In another narration (No. 1910) it is added that:

‘…a man arose and asked Ali (ra) ‘why?’ To which He replied: ‘If the Fiqh is among the most corrupted and the Faahishah is among the best of them, and the authority among the most humiliated of them, at that time wait for the hour…’

Therefore it is essential for the Muslims to understand their reality properly and to understand their obligations. It has been reported in the Musnad of Imam Ahmed No. 16344, upon the authority of Tamim al-Daari, that he heard the Messenger Muhammad (saw) say:

‘Verily This Deen will reach wherever the day and night reach and Allah (SWT) will leave no house in a country or city except he will let the Deen enter it whether by embracing it with dignity or by abiding by its rule with humiliation…’

The above hadith, and the one mentioned before i.e.

‘…The Prophet-hood among you will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will be hereditary authority which will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will be forced authority which will remain as long as Allah (SWT) wishes, after this Allah will remove it if he wishes, then there will return back the rightly guided Khilafah upon the path of the Prophet-hood which will govern the people by the tradition of the Messenger Muhammad (saw), and Islam will be appreciated by all the people embracing it on the Earth. The one who is in the heavens and the Earth will be pleased with it and the heaven will leave no drop of water but it will release it, the Earth will leave no crops not harvested nor will a volcano not erupt…’

Not to mention the overwhelming verses where Allah (SWT) orders us to implement the Shari’ah, are enough for a person to commit himself to establish the Khilafah.

As far as the obligation to establish the Khilafah is concerned, it is a matter of Deen which we target in order to be closer to Allah (SWT) when we engage to establish it and there is no doubt that we will become closer to Allah by implementing his commands, and this is one of the highest duties after Tawheed and Jihad. A quick look at the meaning of Al-Imaamah or Al-Khilafah shows that it is related to the leadership of Islam and Muslims.

As for the Imaam he is the Khalifah who leads the Ummah and he is the ruler whose ruling is known as Al-Khilafah tul Uzzma or Al-Imamah tul Qubra, in order to distinguish it from the Imamah of the salat. For this reason we find that all the ayat and ahadith, in the chapters of Al-Khilafah and Al-Imamah, do not distinguish between the term Imam and Al-khalif, rather the two terms are synonymous and that is why Imam An-Nawawi said, in the book Rawdat at-Talibeen, at Vol 10 p49:

‘It is allowed to say to the Imam ‘the Khilafah’ or ‘the Ameer ul-Mu’mineen’’

And one of the definitions of the Ulema for the Khalifah is reported in the book Nihayat Al-Muhtaj for Al-Imam Al-Ramli, at Vol 7 p389 in his definitions of the scholars of ahl ul Sunnah, that the greatest Imam is the one who is running the affairs of the Khilafah, on protecting and preserving the Deen and leading and managing life’s affairs. As for the hukm of the Imamaship or Khilafah-ship, it is a consensus among all people of ahl ul sunnah that the Imamah is compulsory upon the Muslims and that they must have among them an Imam who implements the Deen of Islam and establishes the divine justice between the people. And the evidence for this is from the Qur’an, the Sunnah and the general principle.

As for the evidences from the Qur’an Allah (SWT) says:

‘O believers obey Allah, obey the Messenger and those in charge among you…’ [EMQ 4:59]

And

‘If they face any problem of security or fear, they like to speak it out, but if they refer it back to the Messenger and to the oo lil amr (people of authority) among them, it will be explained by those who extracted it from amongst them…’ [EMQ 4:83]

In these two verses Allah (SWT) explicitly orders us to obey the oo lil amr i.e. the people of authority among them. Imam Malik stated clearly that they are the rulers, his assistants and his deputies and the juristic scholars. Moreover the ayat clearly order us to refer it back to the people of authority, after referring the divine evidences to Allah (SWT) and to his Messenger Muhammad (saw), in order to execute the command of Allah (SWT) and his Messenger. This is a clear evidence that it is obligatory among the Muslims to appoint an Imam to manage their own affairs and to look after their own interests by implementing the commands of Allah externally and internally, and Allah (SWT) does not order us to obey the one that does not exist, which command to obey them therefore necessitates the command to establish them.

As for the evidences from the Sunnah, there is a hadith reported in Muslim, in Kitab al-Imarah, Hadith no. 1851, that Abdullah Ibn Omar (ra) said that the Messenger Muhammad (saw) said:

‘Whoever dies without a pledge on his neck dies a death of jaahiliyyah…’

And the evidence in this hadith is that the pledge is obligatory upon the neck of every Muslim and it is known that there is no pledge except for an Imam, it is therefore obligatory to appoint an Imam to implement Islam internally and externally. In addition to this hadith there are two ahadith which state clearly the importance of appointing an Imam. It is reported upon the authority of Imam Ahmad and in the Sunnan of Abou Doud, from Abdullah Ibn Omar (ra) that the Messenger Muhammad (saw) said:

‘It is not allowed for three persons to exist in any open area on the Earth except if they appoint one of themselves as an Ameer.’

The second hadith is reported by Abu Saeed Al-Khidri and collected in Abou Daoud in Kitab ul-Jihad, that the Messenger Muhammad (saw) said:

‘If three go out traveling they must appoint an Ameer among them’

These two ahadith clearer indicate that it is obligatory upon Muslims to appoint an Ameer over all their own affairs as a matter of greater reason from appointing an Ameer for traveling, which was in order to manage the affairs of only three.

Moreover, Imam Shawkani, in his book Nail Al-Awtar, in the chapter of The obligation to appoint an Ameer, at Vol 8 p288, stated that

‘If it has been legislated for any three in an open area to gather or to travel together, they must appoint one of themselves as an Ameer, it therefore follows that, for greater reason, a bigger number than three, whether they live in a village or in the provinces and who are more needy to remove disputes between them, judge between and arbitrate between themselves, must appoint an Ameer.’

This is an evidence for the Muslims to appoint an Ameer or Imam as a matter of obligation.

As for the consensus, it has been well documented, and confirmed, that the consensus of the people of Ahl ul-Sunnah is that it is obligatory for the Muslims to appoint a Khalifah.

The first consensus is that of the companions (may Allah be pleased with them) that they appointed a Khalifah after the Prophet Muhammad (saw) passed away, even before his burial. The evidence for this is stated clearly in Fath Al-Bari, The Sharh of Bukhari, in the chapter of the Munaqib As-Sahabah, (i.e. The Virtues of the Sahabah) at Vol 7 p19.

Furthermore, the juristic principle states that

Whatever obligation cannot be accomplished except with another thing, that thing becomes an obligation

This juristic principle clearly indicates that in order for the people to live under Islam and for their affairs to be managed fairly by the commands of God, to establish the Khilafah is one of the greatest obligations in the Deen after Tawheed.

In fact without the Imamah i.e. Al-Khilafah, the Deen cannot rise and be implemented. This is why Sheikh Ul-Islam Ibn Taymiyyah emphasized on the matter when he stated clearly in his book Al-Siyaasa Al-shariyyah at pp161 -162 and in his book Majmou’ al-Fatawa at Vol 28 pp390 – 393 that;

‘We must be aware that governing the affairs of the people is one of the greatest obligations of this Deen and the implementation of the Deen cannot be except by that Imaraship, because the children of Adam’s interests will never be accomplished except when they gather together and unite for their own needs, and there is no way for that unity to become one body except if it has a head. This is why Allah (SWT) obliged commanding good and forbidding evil and this will never be complete at the level of society except by an authority and Imaraship to enforce it and all other obligations such as Jihad, hajj, Eid or establishing Hudood or calling for justice cannot be accomplished except by an authority and an Imaraship..’

The Meaning of Ibadah

By Shaykh Omar Bakri Muhammad

It is quite common today to see people preoccupied with issues to do with the branches of Islam instead of the roots and foundations of the Deen (religion).

To understand the meaning of Laa ilaaha illallah, its affect on life, its negations, and how to reject taaghout is the foundation of all foundations (asl ul-usool), yet we see people ignoring this and paying more attention to the branches (furoo’) of the Deen. This is indeed similar to a person who wants to plant a tree but they start with the branches first, before planting the seed.

It is essential for the servant of Allah to have a proper understanding of the foundations of the Deen, in order that he may understand his relationship with Allah, what Deen he follows and to avoid following (worshipping) taaghout.

Four topics (or terms) in particular are very important for the Muslim to know and understand. These are:

Al-‘Ibaadah
Ad-Deen
Al-Ilaah
At-Taaghout

Many people speak about these topics, but unfortunately many explanations (of these terms) have caused more confusion for Muslims as their meanings have been twisted by government sympathizers.

The Meaning of ‘Ibaadah

Al-‘Ibaadah means tadhallul (humility) and khudoo’ (submissiveness). Scholars of the Arabic language have also explained ‘ibaadah to mean “at-tareeq ul-mu’abbad”, or the levelled (paved) road. (Refer to Lisaan ul-‘Arab and al-Qaamoos al-Muheet)

However, juristically (in Shar’eeah) it has been comprehensively defined by Sheikh ul-Islam Ibn Taymiyyah (d. 728 AH) as:

“Al-’Ibaadah is a term which comprises everything that Allah loves and is pleased with, from the outward and inner sayings and actions.” (Al-‘Uboodiyyah)

Singling out Allah in our worship (Ifraadullahi bil-‘Ibaadah) consists of three pillars:

Ifraadullahi bin-Nusk – Singling out Allah in ritual acts
Ifraadullahi bil-Hukmi wat-Tashree’ – Singling out Allah in matters of ruling and legislation
Ifraadullahi bil-Wilaayah – Singling out Allah in alliance and support

Therefore, ‘ibaadah does not only consist of ritual acts; it is any saying or action (of the heart or limbs) which Allah likes (us to do) and is pleased with. Hence, love, hatred (for the sake of Allah), sincerity, rajaa’ (hope), sabr (perseverance), salaat, siyaam (fasting), Hajj, dhikr (remembrance of Allah), tahaakum (arbitration to Islam), sadaqah (charity), da’wah (inviting people to Islam), commanding good and forbidding evil, ruling by Islam, jihad and all other good deeds are ‘ibaadah (worship).

After defining the term ‘ibaadah, Sheikh ul-Islam Ibn Taymiyyah said:

“Salaat (prayer); Zakaat (charity tax); Siyaam (fasting); Hajj (the Pilgrimage); truthfulness in speech; trustworthiness; kindness to parents; maintaining kind relationship with relatives; fulfilling pledges; enjoining the good and forbidding the evil; jihad against the Kuffaar and Munaafiqeen (Hypocrites); goodness to the neighbour, the orphan, the poor, the wayfarer and the owned beings whether human or animal; du’aa (supplication); dhikr (remembrance of Allah); qiraa’ah (recitation of the Qur’aan); and the like are all part of ‘ibaadah.

Likewise, loving Allah and His Messenger (SAW), apprehension before Allah and returning repentantly to Him, sincerity in the Deen for Him, patience with His Ordainment, thankfulness for His Bounties, contentment with His Decree, dependence on Him, hope for His Mercy, fear of His Punishment and the like are also part of ‘ibaadah due to Allah.” (Al-‘Uboodiyyah)

Allah (SWT) has told us in the Qur’aan that He created us for the sole purpose of ‘ibaadah:

Quote:

“And I (Allah) created not the jinns and humans except li-ya’budoon [for ‘ibaadah].” (EMQ Adh-Dhaariyaat, 51:56)

In explanation of the above verse, Ibn ul-Qayyim al-Jawziyyah (d. 751 AH) – a student of Ibn Taymiyyah – said:

“The Almighty has informed us that He created them [mankind and jinns] for ‘ibaadah, and He sent upon them His Messengers and Books in order that they submit to Him and obey Him. So ‘ibaadah is the only purpose they were created for.” (Badaa’i at-Tafseer, volume 4, page 24

Therefore, Allah did not only create us (humans) to pray to Him five times a day, fast in Ramadaan or to perform Hajj at least once in our lifetime; rather, He created us for ‘ibaadah – to say and do what pleases Him. Allah (SWT) says:

Quote:

“Say: ‘Verily, my salaat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘aalameen (mankind, jinns and all that exists).

He has no partner. And of this I have been commanded, and I am the first of the Muslims.’” (EMQ al-An’aam, 6:162–163)

This aayah (verse) denotes that all our actions should be done for the sake of Allah until death, and even our death should be in His way, for His Deen (religion). Commenting on the above verse, Imaam Abul Faraj Ibn ul-Jawzi (d. 597 AH) said:

“What is meant in this aayah is that he [the Muslim] should tell them [the Disbelievers], ‘Verily, my actions and state of affairs are exclusively for Allah, not for anyone else, the way you (oh Disbelievers) associate partners with Him (the Almighty)!”’ (Zaad ul-Maseer, volume 3, page 161)

The term ‘ibaadah has also been mentioned concisely in Soorat ul-Bayyinah. Allah (SWT) says:

Quote:ِ

“And they were commanded not, but li-ya’budullah (that they should worship Allah), sincerely (abstaining from ascribing partners to Him), and perform Salaat and give Zakaat: and that is the right religion.” (EMQ al-Bayyinah, 98:5)

‘Ibaadah in this verse has a very general and comprehensive meaning, denoting that man was only commanded to serve and obey Allah, and do all actions to attain His Pleasure.

Furthermore, the Messenger Muhammad (SAW) said:‏

“Islam is built (based) upon five [matters]: (1) ‘Ibaadah of Allah and rejecting anything [worshipped] besides Him, (2) and the establishment of prayer, (3) payment of Zakaat, (4) Pilgrimage to the House and (5) the fast of Ramadaan.” (Saheeh Muslim, Kitaab ul-Imaan, Chapter 5, Hadeeth no. 16)

The terms deen, tawheed, ‘ibaadah and taaghout have been hijacked by secularists and the assistants of tawaagheet (apostate rulers) from the shuyookh (scholars) that are paid to twist Sharee’ah terms and justify the presence of taaghout.

It is these same so-called scholars who confine ‘ibaadah (worship) to merely ritual acts done in the masjid or in one’s home. And because of this incorrect understanding of ‘ibaadah that is being propagated by them, it is quite common to see people today who perform lengthy prostrations (sujood) yet they vote for man-made laws, or individuals who fast regularly that deal with ribaa (interest). This is because for these kinds of people, ‘ibaadah means salaat, siyaam, performing Hajj and other ritual acts (only), and not ruling and judging, buying and selling, and so forth.

Nowadays, it is said that if a person sells alcohol or un-slaughtered meat, he is still a good person so long as he prays and keeps a beard! For them, ‘ibaadah does not amount to a way of life.

‘Ibaadah means ittibaa’ and inqiyaad

Ibn Hazm az-Zaahiri (d. 456 AH) said ‘ibaadah is ittibaa’, “following”, and inqiyaad, “submission”. (Refer to al-Ihkaam, volume 1, page 93)

It would seem that the one who outwardly obeys Allah and fulfils their duties is doing what has been requested of them; however, if their obedience is not inwardly championed with love, keenness and submission, that person is actually a liar and a hypocrite. Allah (SWT) says in the Qur’aan:

Quote:ٌ

“Say (oh Muhammad [SAW], to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, and do what Allah has ordained), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.’” (EMQ Aal ‘Imraan, 3:31)

Regarding this aayah, Ibn Katheer (d. 774 AH) said:

“This aayah (verse) judges against he who claims to love Allah, yet he does not follow the way of Muhammad (SAW). Such a person is a liar until they follow the Sharee’ah (law) of Muhammad and his Deen (way of life) in all his sayings and actions.” (Tafseer Ibn Katheer, volume 1, page 366)

Hence, undoubtedly, a person cannot truly love Allah unless they follow (i.e. have ittibaa’) and obey the Prophet (SAW), and fulfil what he ordered: salaat, public da’wah, forbidding evil, jihad and all other obligations.

In another verse, Allah (SWT) says:

Quote:

“And of mankind are some who take (for worship) others besides Allah as andaad (rivals) to Allah. They love them as they love Allah. But those who believe love Allah more (than anything else)…” (EMQ al-Baqarah, 2:165)

Explaining the above verse, Sheikh ul-Islam Ibn Taymiyyah (RH) said:

“Whoever makes obedience to other than Rasoolullah (SAW) compulsory, even if it differs with the command of Allah and His Messenger, he has taken him [i.e. the obeyed] as a nad (rival to Allah), or [he has] even elevated him the way the Christians extolled al-Maseeh (Jesus).” (Al-Fataawaa, volume 10, page 267)

‘Ibaadah means taa’ah

‘Ibaadah means taa’ah (obedience), and there is nobody worthy of obedience but Almighty Allah. We only obey the Prophet (SAW), our parents (so long as they do not order us with disobedience to Allah) and rulers who implement Islam because Allah commanded us to obey them. Allah (SWT) says:

“Oh you who believe! Obey Allah and obey the Messenger (SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you indeed believe in Allah and in the Last Day. That is better and more suitable for final determination.” (EMQ an-Nisaa’, 4:59)

The Messenger Muhammad (SAW) said:

“There is no obedience [to any creation] in disobedience to Allah; obedience is only in ma’roof [what Allah has commanded].” (Saheeh al-Bukhaari and Muslim)

Our obedience to Almighty Allah is unrestricted, whereas our obedience to a creation (i.e. human) is conditional. Even though it is obligatory to obey an ameer (leader), it is prohibited to obey him if he commands one with disobedience to Allah. The Messenger of Allah (SAW) said:

“Obedience of the Imaam [i.e. caliph] is a duty upon the Muslim, providing he was not ordered with disobedience to Allah; and if he was ordered to disobey Allah, there is no obedience to him [the Imaam].” (Al-Bukhaari and Muslim)

In Soorah Yaaseen, Allah (SWT) reminds us of the covenant He made with the children of Aadam (mankind), saying:

“Did I (Allah) not make a covenant [agreement] with you, oh children of Aadam, that you should not worship Shaytaan (Satan)? Verily, he is a plain enemy to you.” (EMQ Yaaseen, 36:60)

It is not necessary for one to invoke, prostrate, bow down or pray to Shaytaan in order to worship him. In this verse, the command not to worship Shaytaan means not to obey him or follow what he orders (i.e. to leave what Allah has obliged and do what is forbidden). Hence, Shaytaan (Satan) is worshipped when people follow his path and obey him when he tells them to disobey Allah and leave their obligations. (As explained in Tafseer ut-Tabari and Zaad ul-Maseer by Ibn ul-Jawzi)

‘Uday bin Haatim used to be a Christian. One day he visited the Prophet (SAW) while wearing a gold saleeb (cross) around his neck. Upon seeing him, the Prophet remarked, “Oh ‘Uday, discard this wathan from your neck!” (wathan is an object people worship, not like an idol, which is usually made to resemble a living being). After ‘Uday (RA) removed it, the Prophet of Allah (SAW) recited the verse:

“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah…” (EMQ at-Tawbah, 9:31)

‘Uday protested, “We did not worship them (rabbis and priests).” The Prophet (SAW) replied:

“Did they (rabbis and priests) not forbid what Allah permitted and hence you forbade it; and they permitted what Allah forbade and thus you permitted it?”

“Yes,” replied ‘Uday. The Prophet (SAW) said, “That is how you worshipped them.”

In commentary of the verse, “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah,” Imaam al-Baghawi (d. 509 AH) said:

“If it is said, they (Jews and Christians) did not worship their rabbis and priests – by the meaning of rukoo’ (bowing to them) and sujood (prostrating to them) – in response, we say: The meaning here is that they (Jews and Christians) obeyed them (their rabbis and priests) in disobedience to Allah, and they (Jews and Christians) made halaal (permissible) what was made halaal by them (rabbis and priests), and they made haraam (illegal) what was made haraam by them, so they consequently took them as lords.” (Tafseer ul-Baghawi, volume 3, page 285)

And Abul Bukhturi said:

“Verily, they (Jews and Christians) did not pray to them (rabbis and priests), and even if they asked them to worship [someone] other than Allah by bowing and prostrating to them, they (Jews and Christians) wouldn’t have obeyed them (their rabbis and priests). But they ordered them and made haraam (forbidden) what Allah made halaal (legal), and they permitted what Allah made haraam (forbidden). And that was indeed the ruboobiyyah (worship).” (Al-Fataawaa by Ibn Taymiyyah, volume 7, page 76)

We learn from this that obedience is worship, and the Jews and Christians did not worship their rabbis and priests by praying to them. When an individual obeys a person – whether scholar, mufti, sheikh, president or ruler – who permits what Allah forbids (or vice versa), they are in actual fact worshipping them and taking them as arbaab (lords) besides Allah – even if they do not pray or bow down to them.

People assume just because they are not prostrating or bowing down to their rulers, leaders or presidents that they are not worshipping them. However, the reality is: they are worshipping them because they are obeying them and following their laws.

A person cannot be a Muslim unless they worship and obey Allah exclusively.

Obedience to Others Besides Allah

Allah (SWT) says, in Soorat ul-Qitaal (the Chapter of Fighting):

“Verily, those who became apostates after the guidance has been manifested to them, Shaytaan (Satan) beautified for them (their apostasy and false hopes), and (Allah) prolonged their term (age).

That is because they said to those (Disbelievers) who hate what Allah has sent down: ‘We will obey you in some of the matters,’ but Allah knows their secrets.” (EMQ Muhammad, 47:25–26)

Explaining the first part of this verse (“Those who became apostates…”), Ibn Katheer said:

“…Those who abandoned Imaan and went back to kufr (disbelief).” (At-Tafseer, volume 4, page 193)

It has been narrated in the aforementioned verse that a number of Believers became apostates after announcing they would obey the Disbelievers in some matters only – not all. If this is the case when one obeys the Disbelievers in only some issues, what is the situation of those who declare absolute obedience to them and say that we must obey (all) their laws?!

A group of idolaters approached the Prophet (SAW) and his Companions, debating the issue of un-slaughtered meat. They said to the Believers, “You claim that you seek Allah’s Pleasure, yet how is it that you do not eat what Allah causes to die, but you eat what you slaughter (kill) with your knives?” Allah (SWT) then revealed the verse:

َ
“…And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you, and if you obey them [by making the meat of dead animals halaal], then you would indeed be Mushrikoon (polytheists, i.e. Disbelievers).” (EMQ al-An’aam, 6:121)

So Allah (SWT) issued a stern warning to the Believers, informing them that if they obey the Disbelievers by permitting what Allah has forbidden – in this case, the meat of dead (un-slaughtered) animals – then they would undoubtedly become Mushrikoon (people who worship many gods).

We learn from this that it is not merely prohibited to obey a person who orders one with what opposes the Sharee’ah, but it is in fact shirk akbar (a major polytheistic act).

The Types of Obedience

Obedience is two types: (1) praised and (2) dispraised. The dispraised form of obedience is, as well, two types:

- Apostasy
- Sin (which does not expel one from Islam)

Obedience that constitutes apostasy

If a person looks to a creation (i.e. human) and merely believes they have the right to be obeyed for who they are, that person will become a Mushrik (polytheist) – even if they have not yet obeyed them. And if they are obliged by an authority to do something which contradicts the Sharee’ah, such as being asked to join their police, army, security services, intelligence and so on, it is kufr akbar (major apostasy) if they answer (obey) that call.

As a further example, if a Muslimah (Muslim woman) does not wear the khimaar (headscarf) outdoors (in public), she is undoubtedly committing a sin. However, if the same woman chooses not to wear it because the law (authority) has made it prohibited (illegal), she will become an apostate as she is obeying legislation that opposes the Sharee’ah.

Allah (SWT) says in the Qur’aan:

“The rule [power of legislating] is for none but Allah.” (EMQ Yoosuf, 12:40)

Imaam al-Baghawi commented on this verse, saying:


“Indeed the [right of] ruling, commanding and prohibiting is for none but Allah.” (Tafseer ul-Baghawi, volume 2, page 427)

So it is one of Allah’s main qualities, as Lord, to determine what is haraam and halaal, legal and illegal. And any person who believes this characteristic (attribute) can be shared or given to anyone else – whether prime minister, president, scholar, sheikh, or any man or woman – is a Mushrik (Disbeliever). This is indeed the very meaning of shirk – to give an attribute (quality) of Allah to a creation.

The action of legislating (which is kufr akbar) manifests itself in the following ways:

Istihlaal ul-Haraam – Legalising what is forbidden
Tahreem ul-Halaal – Prohibiting what is legal
Juhood ul-Wujoob – Denying obligations

Allah (SWT) says:

“… And He (Allah) makes none to share in His Decision and His Rule.” (EMQ al-Kahf, 18:26)

Imaam Abu Ja’far Muhammad bin Jareer at-Tabari (d. 311 AH) explained this verse, saying:

“Allah will never let His creation be a partner in His ruling and judgement. He is indeed the only One who rules (legislates) and judges, and He manages them (the creations) in whatever way He wills.” (Tafseer ut-Tabari, volume 8, page 212)

In essence, the meaning of this verse is that Allah does not share His attribute of legislating with anyone. Therefore, only He has the right to make laws, and believing otherwise will render a person Mushrik.

No doubt, if someone follows (obeys) a person’s legislation, they are following their deen (way of life) and they have taken them as a (false) god.

One of the beauties of Islam is that it has organised and structured our worship and life’s affairs, preventing those in authority from abusing their positions, and prohibiting individuals in society to obey commands that contradict the Sharee’ah. As a result, people will not suffer from oppression or tyranny. The Messenger Muhammad (SAW) said:


“There is no obedience to a bashar (person) in disobedience to Allah; obedience is only in ma’roof [what Allah has ordered].” (Musnad ul-Imaam Ahmad)

“Attentiveness and obedience is obligatory upon the Muslim, whether he likes it [what was ordered] or not, as long as he was not ordered to disobey (Allah). And if he was ordered to disobey (Allah), there is no listening and obeying.” (Musnad ul-Imaam Ahmad)

And it has been narrated by Abdullah bin Mas’ood (RA) that the Prophet (SAW) said:

“Soon, your affairs will be succeeded by men who will extinguish the Sunnah, practise bi’dah (innovation), and they will delay the Salaat (prayer) from its time [i.e. until it has elapsed].” So I (Abdullah bin Mas’ood) said, ‘Oh Messenger of Allah, if I meet them what shall I do?’ He (SAW) replied, “Are you asking me, oh son of the mother of (that) slave, what to do?! There is no obedience to whoever disobeys Allah!” (Musnad ul-Imaam Ahmad)

Concerning obedience to one’s parents, Allah (SWT) says:

“And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do.” (EMQ al-‘Ankaboot, 29:

Regarding rulers and governors, the Messenger Muhammad (SAW) said:

“Whosoever from among the governors orders you to disobey Allah, do not obey him.” (Musnad ul-Imaam Ahmad)

It is not fitting to rise against a Muslim ruler by the sword if he orders one with disobedience to Allah in an isolated situation, unless the disobedience if a form of major kufr. The Prophet (SAW) instructed the Believers to obey those (Muslims) in authority and not to rise against them unless they indulge in clear kufr (disbelief). ‘Ubaadah bin as-Saamit (RA) said:

“We swore allegiance to Allah’s Messenger (SAW) to hear and obey… and not to dispute about rule with those in power, except if you see kufr bawaah (clear kufr).” (Al-Bukhaari and Muslim)

Allah (SWT) does not permit the Believers to (joyfully) live under the authority of Disbelievers, whether Jews of Christians, or apostates (like the rulers of Muslim countries today). Allah (SWT) says:

“…And never will Allah grant to the Disbelievers a way (to triumph) over the Believers.” (EMQ an-Nisaa’, 4:141)

Obedience that is sin:

It is understood that obedience to one who legalizes what Allah has forbidden is apostasy and shirk akbar (polytheism) because such a person is a false god (taaghout). And if one obeys the Disbelievers in forbidding what Allah has permitted or obliged, they are likewise committing apostasy.

However, if a person is asked to do something haraam (not kufr), such as to go to a cinema or night club, then obedience here is a sin, not apostasy, providing they do not legitimize it.

On a side note, if a person is asked by a non-Muslim to do something permissible, such as to wear a seatbelt, stop at a red light or drive on the left side of the road, it is allowed to do so because these things have already been made permissible by Allah. However, if a person does so because they believe those in authority have the right to be obeyed for who they are, this becomes shirk.

At-Tahaakum (Arbitration)

Any person that refers to an arbiter who does not settle disputes based on Islamic law is a Mushrik (Polytheist).

People do not claim, take or share the rights of Allah, or His names, by only one or two means. There are many ways in which a person can become a false god and steal some of Allah’s names and attributes.

It is not necessary to say what Pharoah said (i.e. “I am your highest lord”) in order to become a false god or ilaah. It is enough for one to arbitrate by kufr laws and discard the Sharee’ah of Allah to be considered a taaghout or ilaah (false deity).

There are many ways in which people today are stealing Allah’s rights and functions. No doubt, those who do so are Kuffaar (Disbelievers), but so are those who consent and obey them. This is because it is well known in the Sharee’ah, as a principle, that Ar-Ridaa bil-Kufri Kufr (Contentment with Kufr is Kufr). Thus, those who commit shirk and those who consent to it are both Disbelievers.

Since arbitration is ‘ibaadah (worship), like taa’ah (obedience) and inqiyaad (submission), one can only refer to the Sharee’ah of Allah when a dispute or problem arises. No person who believes in Allah and the Last Day will ever refer to man-made laws or the Kuffaar for hukm (judgement). Allah (SWT) says:

“Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who have firm conviction (i.e. Imaan).” (EMQ al-Maa’idah, 5:50)

“Say: ‘Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (Qur’aan), explained in detail…’” (EMQ al-An’aam, 6:114)

Allah (SWT) has revealed a complete Deen that has solutions to every single problem one can face in their life. Consequently, there is really no excuse to refer to any law other than the Sharee’ah of Islam. Allah (SWT) says:

“And in whatsoever you differ, its ruling is with Allah. (And say to the Polytheists ‘Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance.’” (EMQ ash-Shooraa, 42:10)

In another verse, Allah (SWT) says:

“Have you seen those (Hypocrites) who (yaz’umoon) claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghout (false judges, etc.) while they have been ordered to reject them. But Shaytaan (Satan) wishes to lead them far astray.” (EMQ an-Nisaa’, 4:60)

Explaining this verse, Imaam Muhammad ash-Shawkaani (d. 1255 AH) said:

“Therein (the verse), Rasoolullah (SAW) was informed about the strangeness of those people who attributed to themselves that they have combined between what was revealed upon Rasoolullah (SAW) – which was the Qur’aan – and what has been revealed before him to the Prophets before him. And they have committed what nullifies this claim and they invalidated it from its roots.” (Fath ul-Qadeer, volume 1, page 482)

The above verse (“Have you seen those who claim to believe…”) uses the plural form of the verb za’ama, meaning to claim something which one does not (inwardly) believe in. So those who intended to refer to a false arbiter (that did not judge by the Sharee’ah) were lying about their belief in Allah and His Messenger because they proposed to go to taaghout for judgement. Hence, merely intending to refer to taaghout for judgement and adjudication was enough to put them beyond the pale of Islam.

Therefore, as ash-Shawkaani stated, it was indeed ‘ajeeb (strange) for them to claim to be Believers. They had not yet referred to a false arbiter, yet they were deemed as impostors (Hypocrites) simply because they were willing to refer to non-Islamic law.

Muhammad bin Ibraaheem Aal ash-Sheikh (d. 1389 AH) also explained the above verse, saying:

“Indeed His (Allah’s) saying, ‘Those who claim…’ is a testimony from Allah that they are liars in what they have claimed from Imaan, because, surely, tahaakum to other than what Rasoolullah came with will never coexist with Imaan in the heart of a servant. Rather, Imaan will certainly nullify the other (tahaakum to taaghout).” (Risaalat Tahkeem al-Qawaaneen)

In other words, any person who has Imaan in their heart and believes in the Messenger Muhammad (SAW) will never consult taaghout for judgement, because tahaakum to taaghout and Imaan in Allah immensely oppose each other.

If tomorrow we are granted authority and power, the Khaleefah will punish and execute those so-called Muslims who refer to man-made laws and kufr constitutions and legislatures (e.g. United Nations). Allah (SWT) has informed us in His Book that corruption, tyranny, oppression and adversities will appear on Earth when people do not live by His commands and legislation:

“Corruption has appeared on land and sea because of what the hands of men have done…” (EMQ al-Ahzaab, 30:41)

“And if the people of the towns had believed and had the Taqwaa (fear of Allah by following His commands), certainly, We should have opened for them blessings from the heaven and the earth, but they belied. So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.).” (EMQ al-A’raaf, 7:96)

Hence, those who discard the Sharee’ah and seek to live by man-made laws and kufr ways of life (e.g. democracy) will be deprived of prosperity and Allah’s bounties; they will face all kinds of calamities, floods, hurricanes, tsunamis and they will continually bicker and fight with each other. No doubt, it is only the Munaafiqeen and Kuffaar that refer to other than what Allah (SWT) has revealed for life’s affairs:

“And when they are called to Allah (i.e. His Words, commandments etc.) and His Messenger (SAW), to judge between them, lo! A party of them refuse (to come) and turn away.

But if the right is with them, they come to him willingly with submission.

Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger (SAW) should wrong them in judgement? Nay, it is they themselves who are the Zaalimoon (oppressors, polytheists, Hypocrites and wrong-doers, etc.).

The only saying of the faithful Believers, when they are called to Allah (His commands) and His Messenger (SAW), to judge between them, is that they say: ‘We hear and we obey.’ And such are the prosperous ones (who will live forever in Paradise).” (EMQ an-Noor, 24:48–51)

Ibn Taymiyyah (RH) said that if the people of the cities and towns fight each other until not a single person remains alive, this is easier upon Allah than for them to appoint a taaghout who will rule and judge by other than what Allah (SWT) has revealed.

Indeed, it is better for one to lose all their rights and properties than to refer to kufr law for judgement or “justice”. Who is worse than the one who knows the truth but refers to falsehood?

The 8 Principles To Realise The Existence Of God

1. What we perceive by our (five) senses exists

Whatever we can perceive with our senses definitely exists. This is a clear, obvious and undisputable fact.

2. Certainty is attainable by decisive (factual) report, in the same way it can be achieved by the senses

In order to acknowledge or believe in the existence of a matter, one does not necessarily need to perceive it with their (five) senses.

For example, we know the Bermuda Triangle exists, yet how many of us have actually seen it with our own eyes?

Similarly, we know that meteorites exist (in space), but have we ever seen them ourselves? No, is the most likely answer to both these questions, but we know they exist because we have decisive report (information).

Therefore, one does not need to see God in order to believe in Him. Decisive report or information is sufficient.

3. We must not reject the existence of a matter if we are unable to perceive it with our senses

This is a very important point to bear in mind: One should not deny the existence of a matter just because they are unable to perceive it with their senses.

Example: If a person is locked in a cell (with a window) their view would be greatly restricted. Nevertheless, the prisoner cannot deny the existence of those matters or objects which he/she is unable to see from their cell.

Example: We know bacteria exist even though we cannot see them with our naked eyes.

4. The Human imagination (or mind) cannot perceive anything beyond reality

It is not possible for us as human beings to imagine Paradise or Hell, or even life after death, because they are beyond our reality (or realm).

The only way we have come to learn about such notions is through revelation and divine sources. If God never told us about them it would be impossible for us to invent the concept of Paradise (Heaven) and Hell.

Example: If you try to imagine a car, a certain image would come to your mind, based on your previous experiences with cars. However, if you had never seen or heard of one before, it would be impossible for you to imagine one.

Hence, the concept of Heaven, Hell and the Afterlife must have come from a non-human being – God.

5. Human comprehension is restricted by time and place

As human beings, we can only comprehend the existence of a matter if it is restricted by time and place.

Example: Britain enters into a war with Russia. It is not in the UK, nor is it in Russia. It is not on land, nor on water, and neither is it in the sky. Moreover, the war did not happen last year, or any other year. This is impossible for one to comprehend because the event (or war) is not restricted by time of place.

Example: If a person you had just recently met told you they came from a country that was not in Asia, Europe, Africa, Australia or any other continent, it would be impossible for you to understand or comprehend where the person was from.

Therefore, it is the human imagination or faculty of mind that is limited and restricted. The fact that we are unable to see or hear God does not mean He cannot be seen or heard.

Furthermore, because our intellectual capacity is limited, it is not possible for us to understand (or rationalise) the Attributes of God. The only reliable information we have about God is what He Himself has informed us of (in divine scriptures).

6. Believing in God is part of human nature

Before man was born, God created the whole of mankind and made us testify and acknowledge that He is indeed our Creator. This is why believing in God is part of our natural disposition (fitrah). Allah (SWT) says in the Qur’aan:

“And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (Adam’s offspring) and made them testify as to themselves (saying): “Am I not your Lord?” They said: “Yes! We testify,” lest you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’” (EMQ al-A’raaf, 7:172)

7. Seeing the existence of other life is a direct proof of the existence of God

The fact that we can see other living organisms and beings around us is proof of the existence of God. The rational human being would conclude that they were created and could not have created themselves.

8. Man by his nature is limited, weak and needy

Every creation is limited, weak and needy. We too have these traits, and therefore we are creations of a Creator (God).

A comparison between Western marriages and Islamic marriages

Marriage is a significant event in one’s life as it involves beginning a new life with a lifelong companion, however its connotations, meaning and importance varies depending on from which perspective it is considered. In today’s Western society weddings are portrayed as ‘the big day’, an expensive and lavish affair devoid of any commitment. The differences between Western and Islamic marriages which will be elaborated on, will reveal that the former has contributed to many problems which exist in society whilst the latter is a source of comfort, harmony and happiness in society.

Western society does not promote marriage predominantly because it has no value seeing as morality has been replaced by instant self-gratification. Consequently sex before marriage, one-night stands and homosexuality have become the norm whilst marriage has become an undervalued institution. The British government has also failed to encourage people to marry, despite the chant of ‘back to basics’ slogans.

Marriage in the west is an extremely extravagant and expensive event. Services and products such as brides magazines, bridal suites designed specifically for weddings are popular as the idea that the wedding should live up to the image of the ‘big day’ is advertised. Weddings, like so many other events, has become a purely commercialised occasion. The purpose and importance of marriage has been demeaned as the wedding day has become the main centre of attention with little or no thought paid to the actual marriage itself.

It seems that the marriage itself is not expected to last because divorce is regarded as a highly probable event as more couples insist on pre-nuptial agreements. This fatalistic and negative attitude does not stop there as people do not want to commit themselves to another person by getting married, instead the ‘HIV test’ has become the new marriage. The HIV test is the twenty-first century form of commitment and is taken by couples who want to be ‘serious’. In order to manifest this ‘serious’ attitude to their partner, the HIV test is taken to show that each partner is coming clean and promising fidelity to each other and thus revealing to their partner that they have no intention to engage in promiscuity.

It is not only the West that has commercialised marriage as many countries in the third world have also imitated the west by focusing on organising expensive weddings. Weddings have become an ideal opportunity to show off one’s wealth and it seems that this has become the only purpose of the weddings. There is also a lot of pressure on people to conform to the expectation of having a very elaborate and costly wedding.

Countries like Pakistan have incorporated traditions and customs which are alien to Islam such as the bride’s family giving money to the grooms family, free mixing between males and females at the wedding ceremony and marrying people from a particular ‘caste’. As a result of adopting the capitalistic attitudes of the west and following non-Islamic traditions, many people in Muslim countries have encountered problems which have hindered the process of marriage or become obstacles in the way of marriage. Some of these problems include oppression of the poor as they cannot afford to give the dowry money, organise a huge wedding for a large number of people and buy costly jewellery and clothes.

The only means by which these problems can be completely eradicated is through the implementation of and adherence to Islam. The whole attitude and value of marriage in Islam is entirely different. Islam differs from monastic religions that condemn sex as a ‘sin of the flesh’ because it recognises that one of the basic instincts that appear in men and women is the urge to procreate and feel attraction to members of the opposite sex. Thus Islam has provided a method to channel and fulfil this instinct, giving detailed guidance which results in a system that is in harmony with human nature.

Islam forbids unmarried men and women from having intimate relationships outside marriage, whereas the west does not adopt this view and thus the consequences are manifestly apparent by the huge number of problems that exist including rape, abortion, infidelity, single parents, economic problems, depression, suicide, the emergence of AIDS and an increase in sexually transmitted diseases.

Relationships between man and woman in Islam are based on a sense of responsibility and mutual respect, where there is no place for irresponsibility, immorality and exploitation. Allaah (swt) says, “And among his signs is this, that the created for you mates from among yourselves that you may dwell in tranquillity with them, and He has put love and mercy between your hearts undoubtedly, in this are signs for those who reflect.” [EMQ 30: 21]

Marriage is highly recommended in Islam, especially for those who have the means to do so i.e. those possessing maturity, ability to support a wife etc. It is a noble action and Islam has praised those who engage in it. Anas bin Maalik reported that the messenger Muhammad (saw) said, “When a man gets married, he has fulfilled half of his Deen, so let him fear Allaah regarding the remaining half.”

The Prophet (saw) affirmed that Allaah (swt) will help those who married to preserve their chastity, saying, “There are three who have a right to the help of Allaah: the one who marries out of the desire to live a chaste life, the slave whose master has agreed to his buying his freedom when he wishes to pay the sum, and the one who fights in the cause of Allaah (swt).” (Ahmad, an-Nasaa-i, at-Tirmidhi, Ibn Maajah, Al-Haakim)

The fact that Allaah (swt) has promised His help to those who marry for a good purpose means that it is not befitting for a Muslim to refrain from marriage out of fear of poverty or not being able to meet his obligations. A Muslim must make the effort to find the financial means to support a wife e.g. getting a job, borrowing money or obtaining it in other halaal ways and Inshaa-Allaah he will see the help of Allaah (swt). Allaah (swt) says: “And marry those among you who are single, and the virtuous ones among your slaves, male and female. If they are in poverty, Allaah will enrich them out of His bounty.” [EMQ 24: 32]

In Islam, the contract of marriage is called Nikaah. It is a contract between the man and woman of which all the pillars and conditions must be fulfilled for it to be correct and valid. The Nikaah is easy and simple, and does not require the spending of thousands and thousands of pounds in order for it to be valid. A part of the marriage agreement is the mahr (dowry) which is paid by the man to the woman and not reverse, as is the case in some other cultures.

This in itself removes many problems for families in the East. Quite often the arrival of a baby daughter in many Muslim families is met with contempt and derision because parents feel that when it is time for her to get married, they have to give money to the groom’s family, buy expensive jewellery and indulge in other costly purchases. It is quite clear that the implementation of Islam would effectively eradicate these problems as these trouble inducing practices are not a part of Islam but Eastern and capitalistic culture.

Islam recognises that there are physical and mental differences between man and woman. A husband and wife are companions for each other, and they have clearly defined roles within the family. The husband is responsible for the economic maintenance of the family and the wife is responsible for the management of the household. The woman’s wealth is her own and it is the husband’s responsibility to feed, clothe and shelter her and the family.

In Islam, marriage is a valid institution through which an unrelated man and woman can have an intimate relationship with each other. In the west having a relationship with any person before marriage is accepted, tolerated and promoted whilst marriage itself has become devalued. This is one of the reasons why society is in its current pathetic degraded state, afflicted with a vast range of problems and diseases. The source of these is ignored and not even examined, in lieu the problems are treated with temporary ‘solutions’ or just swept under the carpet and attributed to being a part of today’s modern, hectic and fact paced lifestyle. The only solution which would permanently remove these problems and ensure they do not re-occur, as well as injecting harmony, peace and justice to society in all areas of life not just in marriage, would be the implementation of Islam in its totality.

Taqleed to the Ulamah

By Sheikh Omar Bakri Muhammad

Many people today confuse and misunderstand the topic of taqleed (imitating). Some, knowingly or unknowingly, have even gone as far as denying and condemning all forms of taqleed.

It ought to be understood that we, as Muslims, follow the haq (truth), not men. And the haq is not restricted to one particular individual. But we are able to identify who is on the haq when people carry it and implement it.

The scholars are those who desire to teach and explain the hukm shar’ie (divine rules), and the Messenger Muhammad (SAW) ordered us to follow them, not the juhalaa’ (ignoramuses).

However, there are some jaahil (ignorant) individuals today who claim all forms of taqleed are haraam, even though the ‘ulamaa of the Salaf have said that whoever denies taqleed is: jaahil (ignorant), zindeeq (a heretic) or a person of bid’ah (innovation).

Some of these ignorant individuals have a lot of zeal for jihaad, but this over enthusiasm has made them ignorant of the ahkaam (divine rules) and the importance of seeking knowledge. Furthermore, they wrongly assume that the only people who have knowledge are the mujaahideen. This is a very dangerous idea, and it implies the mujaahideen are infallible.

We do not refer to a mujaahid unless he is an ‘aalim. If an ignorant person goes to the battlefield he does not consequentially become an ‘aalim. If we refer to a mujaahid (for the Deen) it is because he is an ‘aalim, not because he is a mujaahid.

There are some who say the people of thughoor (jihaad) know better; but this is not the case for all of those who are fighting. It is only for the ‘ulamaa among them.

Nowadays people want to marginalize, restrict and put down the real ‘ulamaa and those who expose the tawaagheet, deviant sects and who support the mujaahideen.

The harsh reality is that most ‘ulamaa today are behind bars. ‘Ulamaa such as Abu Muhammad al-Maqdisi, Sheikh Omar Abdur-Rahmaan, Sheikh ‘Ali bin Khudayr, Sheikh Naasir al-Fahd, Sheikh Humood al-Khaalidi, as well as the likes of Sheikh Abu Hamzah, Sheikh Faisal and Sheikh Abu Qataadah. Some have been deported and others are under house arrest. This is what the Kuffaar and the enemies of Islam are doing to the ‘ulamaa, but unfortunately nowadays we find young people who are new to the Deen attacking the ‘ulamaa under the guise of defending the Deen. Where is the teaching of Rasoolullah (SAW)?

Al-Imaam al-Khateeb al-Baghdaadi reported from Ishaaq bin ‘Abdillaah that the closest people to the level of prophethood are the people of knowledge and jihaad. The people of ‘ilm will guide the people to what the Messengers came with, and the people of jihaad will struggle and fight for what they brought.

So who is going to tell the people what the Prophets brought? It is the ‘ulamaa. And the mujaahideen are going to fight for it. There is a world of difference between the two, and one should bear in mind that not everyone in jihaad is ‘aalim or faqeeh – some may be jaahil or even faajir (sinners).

Despite these facts, there are some ignorant youths who learn a few slogans and terms, such as taqleed, Ahl us-Sunnah wal-Jamaa’ah, Salaf and so forth, and claim all forms of taqleed are forbidden, even to the ‘ulamaa. They are displeased with certain issues and think they are right when they are completely wrong. And they accuse those who follow someone they dislike of blind following.

The status of ‘ulamaa

The ‘ulamaa have a great position in Islam, and Allah testifies they are people who possess ‘ilm and fear Him. Allah (SWT) says:

“Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness)…” (EMQ Aal ‘Imraan, 3:18)

“…It is only the ‘ulamaa among His slaves that fear Allah.” (EMQ al-Faatir, 35:28)

“…Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do.” (EMQ al-Mujaadalah, 58:11)

The ‘ulamaa are those who safeguard the Deen and the Sharee’ah, and they are like the Anbiyaa’ (Prophets). They are the ones who convey the Deen after them, and they carry a great amaanah (trust).

Taqleed

Sheikh al-Albaani (d. 1420 AH) said – and I quote him for those who claim to follow him:

“As for me, I do not reject taqleed, rather I affirm it and make it obligatory. And if anybody disagrees with me that is up to him. We may benefit from disagreement in this matter. I believe that taqleed cannot be avoided by anyone, whether by the Kibaar al-A’immah (prominent Imaams), as well as the ‘ulamaa, let alone the Taalib ul-‘Ilm (seeker of knowledge), or for greater reason the general masses.”

What Sheikh al-Albaani said was based on the sayings of the classical scholars. And the underlining fact is that not all forms of imitation (taqleed) are haraam. In fact, it is impossible to go without it, and nobody can avoid it, including the ‘ulamaa, not to mention the Taalib ul-‘Ilm. There is a difference between imitating a Kaafir, jaahil or belly dancer, and imitating an ‘aalim.

When some ‘ulamaa spoke about imitation (taqleed) being haraam, they were speaking in regards to individuals who clearly contradict the Qur’aan and Sunnah, yet people still (blindly) follow them.

Al-Imaam ash-Shaatibi (d. 790 AH) said:

“There is no doubt that if the ‘aammi (layman) refuses a fatwa of a mufti without any Sharee’ah reason, whether by following his hawaa (desire) or not, that is indeed going against the decree of Allah, when He said: ‘Ask the people of dhikr (knowledge) if you know not.’”

So when a person asks the ‘ulamaa he should ask for the hukm, as this is what Allah has commanded. If he seeks hukm all he is required to know is what is allowed and what isn’t; and if he desires to know the evidence for the hukm he needs to become a student of knowledge.

Types of taqleed

There is a form of taqleed that is inevitable, no one can avoid it – not even the ‘ualamaa, and this is what has been narrated by Sheikh ul-Islam Ibn Taymiyyah (RH). But there is another form of taqleed which is forbidden, and that is of someone who contradicts the Sharee’ah.

If you follow someone you trust for your Deen and believe to be an ‘aalim, that is not blind following. Blind following is when a person tells you to do something haraam and you do it.

To accept what another scholar (e.g. muhaddith) said about a hadeeth is taqleed. The science of ‘Ilm ur-Rijaal (science of narrators) involves taqleed.

Sheikh al-Albaani rightly said that the ‘ulamaa of the Salaf never denied taqleed, rather they obliged it. But they forbade taqleed to someone who contradicts the Sharee’ah.

Taqleed is commonly defined as accepting the sayings of a person – whose saying is not evidence by itself – without knowing his evidence. But there are a number of exceptions to this definition. First of all, this excludes the Messenger Muhammad (SAW) because whatever he uttered was wahy (revelation). Secondly, the ijmaa’ (consensus) of the Sahaabah and ‘ulamaa is also excluded, even if one doesn’t know the evidence for the ijmaa’. The other exception is to the ‘aalim, because the ‘aalim knows the evidence himself. Taqleed of the ‘ulamaa is acceptable because it is a form of ittibaa’. Islam forbids taqleed to one who contradicts the Sharee’ah while one does not know their evidence.

Knowledge of isnaad (the chain of narrators) and the evidences is for the student of knowledge. If every person required all the evidences to a particular hukm the answer would take days to finish. For example, if one wanted to know the hukm of drinking ginger beer and all the evidences for the ruling, the scholar would need to provide all the verses related to the ruling, the circumstance of revelation, where the verse was revealed, the explanation of the Sahaabah and Salaf and so forth. This is usually all calculated by the ‘aalim before he gives an answer.

Taqleed is permissible for the muqallid muttabi’ (average follower). In fact, it is better for him to make taqleed than follow his hawaa.

Even the learned one in our midst will need to follow the sayings of Ahl ul-‘Ilm. The mujtahid mas’alah could be a mujtahid (jurist) in one particular topic, but make taqleed in others. Imaam at-Tabari (d. 310 AH) was from Ahl ul-‘Ilm, yet he would imitate the sayings of Imaam Ahmad. At-Tabari said:

“I do not have anything (i.e. evidences) except from him (Imaam Ahmad), in whose saying is sufficiency and cure.”

Furthermore, the ‘ulamaa of hadeeth used to make taqleed to whatever Ibn Ma’een said, or