No-one is to be compelled to enter the Religion, true guidance has been made clear – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 50 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:   

The proof is His saying, He the Most High:

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

No-one is to be compelled to enter the Religion, true guidance has been made clear and distinct from falsehood.  So whoever rejects at Taaghoot and truly believes in Allaah, then he has grasped the firmest handhold that will never break. And Allaah is All Hearing, All Knowing. [2:256]83


[83]: Shaykh Saalih al-Fawzan’s Explanation :

He, the Perfect and Most High, said:

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

No one is to be compelled to enter the Religion, true guidance has been made clear and distinct from falsehood.  So whoever rejects at Taaghoot and truly believes in Allaah, then he has grasped the firmest handhold that will never break. And Allaah is All Hearing, All Seeing.[2:256]

No one is to be compelled to enter the Religion… : Meaning – no one is to be forced to enter into Islaam against his will, because entering into Islaam must occur as a result of being convinced and from believing in the heart. And no one is to be forced into it against his will – this is not possible because no one can act with regards to the hearts except Allaah, the Perfect and Most High. No one may force anyone to enter Islaam because we do not possess and own the hearts. Rather it is just Allaah, the Majestic and Most High, He is the One who owns them and acts with regards to them. However we should call to Islaam and encourage people upon it.

We strive and fight in Allaah’s Cause against whoever disbelieves, for the spread of Islaam and to provide an opportunity to whoever wants to accept Islaam, and in order to subdue the enemies of Allaah. But as for guidance, then it is in the Hand of Allaah, the Perfect and Most High. No one is to be forced upon eemaan and Islaam. Rather this is something which relates back to the person himself.

Then, He, the Most High, said:

… قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ …

…true guidance has been made clear and distinct from falsehood…

So Islaam, and all praise is for Allaah, does not contain anything which people have to be forced upon against their will. Rather all of it is beloved and desirable. Whereas kufr and shirk, all of it is evil and all of it is something detestable. So this has become clear from that. As rushd (guidance) – and it is the Truth – has become distinguished from al-ghayy – and it is falsehood. And a person has intellect and has the ability to think so that he can weigh and compare truth against falsehood. And his thinking, if it is sound and if it is free from desires and ulterior motives, then his sound thinking will guide him to acceptance of the truth without having to be forced. This is one saying with regards to the aayah.

And the second saying is that this aayah came down with regard to the People of the Book; and that the People of the Book are not to be compelled to enter into Islaam. Rather if they want to remain upon their religion then they are to be left to do so with the condition that they hand over the jizyah to the Muslims and they (the People of the Book) are in a state of being humbled. And as for other than them from the disbelievers, then nothing will be accepted from them except Islaam or being killed because they have no religion; and idol worship is a false and futile religion.

And the third saying is that this aayah was abrogated by the aayah commanding jihaad. So this was the case initially before jihaad was legislated, then jihaad was legislated and the aayah was abrogated.

However the first (of the three sayings) is what is correct – that the aayah is not abrogated and that the religion cannot be entered into the hearts by force. Rather it can only enter through choice. However whoever does not accept the Religion, he will be dealt with in a manner that befits him, whether it be being killed or having the jizyah tax taken from him if he be from those regarding whom Allaah, the Perfect and Most High, has legislated that it be taken from.

… فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ

So whoever rejects at-Taaghoot and truly believes in Allaah… 

At-Taaghoot – what is meant is all of the Taaghoots in worship, in following or in obedience because the word “at-Taaghoot” here is left general.

Rejecting the Taaghoot was put before having eemaan in Allaah (in the aayah) because having eemaan in Allaah will not benefit except after rejection of the Taaghoot. So whoever believes in Allaah but does not reject the Taaghoot, then his eemaan will not benefit him. So the person who says that he is a believer and he prays and he fasts and gives the Zakaat and performs the Hajj and he performs the acts of obedience but he does not dissociate himself from shirk nor from the people of shirk and says, “They are not my business” – this person will not be counted as a Muslim because he has not rejected the Taaghoot. So there must be rejection of the Taaghoot and it is to reject the Taaghoot and to believe as creed in its (the Taaghoot’s) falsehood and to distance oneself from it and from its people – this is essential. So his eemaan will not be correct except after rejecting the Taaghoot.

And there occurs in the other aayah:

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

And We sent a messenger to every nation commanding, “Worship Allaah alone and avoid the Taaghoot!” [16:36]

So the worship of Allaah will not be correct except through avoiding the Taaghoot. Two opposites cannot come together; eemaan and kufr cannot come together in the heart. Eemaan and major kufr cannot come together in the heart. As for the lesser kufr then it can come together (with eemaan).

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/Tawheed

Al-Walaa’ wal-Baraa’ (Alliance and Dissociation) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 10 Part B & Lesson 11
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

 Al-Walaa’ wal-Baraa’ (Alliance and Dissociation)

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

 الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10


[10]: Shaykh Fawzan’s Explanation

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah.

And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliever, rather this is between the Muslims, because of his saying, He the Most High:

وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu ‘alaihi wa sallam to have love and alliance with those who oppose Allaah.

And, Al-Muhaaddah(opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

And the proof is His saying, He the Most High:

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11


[11]: Shaykh Fawzan’s Explanation

His saying, He the Most High,

لَّا تَجِدُ You will not find”: this is an address to the Prophet sallallaahu ‘alaihi wa sallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,

That you love Him? That is not possible 

And likewise you strive hard to oppose those He loves,

Where is the love O brother of Satan?

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114]

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which causes a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiy Allaahu ‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiy Allaahu ‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him.

And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102]

And He the Most High said:

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

وَيُدْخِلُهُمْ جَنَّاتٍ

And He will enter them into gardens [58:22] 

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

 لَا يَبْغُونَ عَنْهَا حِوَلًا

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

أُولَٰئِكَ حِزْبُ اللَّهِ

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

 أُولَٰئِكَ حِزْبُ الشَّيْطَانِ

They are the party of Satan [58:19] 

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of worldly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslims become strong enough to fight them, or if they request a truce:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8]

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15]

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu ‘alaihi wa sallam used to have dealings with the disbelievers. Likewise he sallallaahu ‘alaihi wa sallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu ‘alaihi wa sallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu ‘alaihi wa sallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are worldly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu ‘alaihi wa sallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Visiting some of the graves of those who are called great men from amongst the kuffar – Shaykh al Albaani

Giving the Kaffir the glad-tidings of the Hellfire and Passing by the Places where the Mushrikeen Where Destroyed

18- ‘When ever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Origin Of the hadeeth

‘A Bedouin came to the Prophet and said: ‘My father used to keep good relations with his relatives and he used to do such and such good deeds so where is he?” He -sall’Allaahu alayhi wa sallam- said ‘in the fire’: It was as if the Bedouin was upset due to this, so he said, “O Messenger of Allaah, then where is your father?”

He said: ‘Whenever you pass by the grave of a kaffir then give him the glad tidings of the Hellfire.’

The Bedouin accepted Islaam and he said; the Messenger of Allaah -sall’Allaahu alayhi wa sallam- gave me the responsibility of a task; I did not pass by a grave of a kaffir except that I gave him the glad tidings of the Hellfire.’

From the understanding of the hadeeth

There is a great benefit in this hadeeth which many of the general books of fiqh have neglected which is none other than the legislation of giving the kaffir the glad tidings of the Hellfire if you pass by his grave.

What is in this legislation is not hidden, since it contains that which awakens the believer and reminds him of the danger of the sin of the kaffir, who has committed a great sin which would make all of the sins of the world facing him seem like nothing if they were all gathered together. The sin is disbelief in Allaah Azza wa Jal and committing shirk with him, which Allaah Ta’ala explained His severe hatred of such that He excludes shirk from His forgiveness. He says

<< Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases >>

This is why the Messenger – sallAllaahu alayhi wa sallam – said; ‘That the biggest of the major sins is that you associate a partner to Allaah while He is the One who created you.’ [Agreed upon.]

Without doubt ignorance about this benefit is what leads some Muslims to fall into that which is contrary to what Allaah, the Most Wise, intends by this benefit.

With certainty we know that many of the Muslims come to the lands of the kuffar to take care of some of their general or specific interests. However, they do not suffice themselves with just this, rather they intend to visit some of the graves of those who are called great men from amongst the kuffar. They place flowers and wreaths and they stand in front of those graves with humility and sadness which indicates being pleased with those in the graves and not having a detest for them.

They do this even though the best example i.e. that of the Prophets – alayhim assalam – dictates the opposite of what they do, as is mentioned in this authentic hadeeth. Listen to the statement of Allaah Azza wa Jal:

<< Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever >> the Ayaah.

This is their stance against those who were alive, so what about those are dead!!

Bukhaaree (2/120) and Muslim (8/221) narrate on the authority of Ibn Umar that the Messenger – sallAllaahu alayhi wa sallam said to them when he passed by Hijr (a place where the people had been destroyed):

‘Do not enter upon these people who were punished, except that you cry, and if you do not cry then do not enter upon them, so what afflicted them does not afflict you.’

Silsilah Ahadeeth As-Saheehah 19

[He veiled his face with is garment while he was on his mount]

Ahmad narrated this and the extra wording is from his book.

Sadeeq Hasan Khan mentioned a heading for this hadeeth in his book ‘Nazl alAbraar’ p.293, which is; ‘Chapter : crying and fear while passing by the graves of the oppressors and the place where they were destroyed, and showing the need of going back to Allaah Ta’ala and warning against being neglectful about this.’

I ask Allaah Ta’ala to give us the understanding of our Deen and inspire us to perform actions according to it. Indeed He is the One who hears and answers.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Are the Kuffar (disbelievers) our brothers in humanity? Was Pharaoh also? – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-04-14/2010-03-29
Reference: Darulhadith.com
Translation and Video Courtesy: aFatwa.com (site no more exists)

Question: There are those who say that the Kuffâr (disbelievers) are our brothers in humanity and not in the religion. Is this true?

Shaykh al-Fawzân: It is not sufficient with the humanity. One does not speak like that in order to please them or to gain their sympathies. One does not speak like that. One says that they are our enemies and not that they are our brothers in humanity. One says that they are our enemies. What is the benefit of a human fraternity if they are our enemies in the religion? What does it benefit? Pharaoh was also a human. Right? Was he also our brother? We do not say that.

Read More: http://salaf-us-saalih.com/category/islam/dealings-with-non-muslims/

But Zakir Naik Says Non Muslims Are Our Brothers In Humanity – Nonsense Refuted , Check out @ http://safeshare.tv/w/RfrCPlKswf

Alliance and Dissociation (Al-Walaa wal-Baraa) – Shaykh Salih Fawzan

 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]:

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah. And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliver, rather this is between the Muslims, because of his saying, He the Most High:

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu‘alaihiwasallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”, (opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

And the proof is His saying, He the Most High:

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]:

His saying, He the Most High, “You will not find”: this is an address to the Prophet sallallaahu‘alaihiwasallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,
 That you love Him? That is not possible
And likewise you strive hard to oppose those He loves,
Where is the love O brother of Satan? 

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114] 

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which casues a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiyallaahu‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiyallaahu‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him. And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102] 

And He the Most High said:

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

And He will enter them into gardens [58:22]

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

They are the party of Satan [58:19]

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of wordly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslms become strong enough to fight them, or if they request a truce:

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8] 

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15] 

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu‘alaihiwasallam used to have dealings with the disbelievers. Likewise he sallallaahu‘alaihiwasallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu‘alaihiwasallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu‘alaihiwasallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are wordly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu‘alaihiwasallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu‘alaihiwasallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Saudi Arabia’s Permanent Council on Terrorism and Related Issues

Saudi Arabia’s Permanent Council on Terrorism and Related Issues
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Contents

The 1995 Riyadh Bombings
The 1996 Khobar Bombings
Terrorist Cells
Takfīr
Boycotting Products Manufactured by Non-Muslims

Click the below link to read or download the full document

Terrorism and Related Issues -Permanent Council- Authentic-Translations.com [PDF]

Ibn Baz on Terrorism and Related Issues

‘Abd al-Azīz Ibn Bāz on Terrorism & Related Issues
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abd al-Azīz Ibn Bāz
Translated by:  Abu az-Zubayr Harrison – authentic-translations.com

Contents

Specific Incidents of Terrorism
Hijackings, Kidnappings, & Bombings
Suicide-Bombings
Political Overthrows, Revolutions, Demonstrations & Protests
Obeying the Governments & Authorities
Harming Non-Muslims Residing in Muslim Lands
Hostility towards Non-Muslims
Purchasing Products Manufactured by Non-Muslims

Click the below link to read or download the full document

Terrorism & Related Issues – Shaykh Ibn Baaz- Authentic-Translations.com [PDF]

Hostility towards Non-Muslims – Shaykh Ibn Baz

Hostility Towards Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Azīz Ibn Bāz
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Question:

Some young people today think that showing enmity towards disbelievers, those who reside in Islamic lands or those visiting here, is sanctioned by the Islamic legislation. For this reason, some of them even think it is permissible to kill them or kidnap them if they see from them something they detest.

Answer:

It’s forbidden to kill a non-Muslim resident or anyone who legitimately and legally entered the country with the permission of the government under a contract of safety (indicated by the issuance of a visa). Showing any type of aggression towards them is also impermissible. Any criminal actions that occur from them must be reported to the legitimate Islamic authorities.[1]

[1] Majmū’al-Fatāwá wal-Maqālāt (8/207).

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Hostility Towards Non-Muslims – Shaykh Ibn Baaz- Authentic-Translations.com

 

Harming Non-Muslims Residing in Muslim Lands – Shaykh Ibn Baz

Harming Non-Muslims Who Reside in Muslim Lands
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abd al-Azīz Ibn Bāz
Translator : Abu az-Zubayr Harrison – authentic-translations.com

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Harming Non-Muslims Who Reside in Muslim Lands – Shaykh Ibn Baaz- Authentic-Translations.com [PDF]

Muslim and non-Muslim women exchanging visits – Shaykh Ibn Baaz

Q 6: I have some non-Muslim and Muslim neighbors about whom I have some reservations. What is the ruling on exchanging visits with them?

A: Visits exchanged in such circumstance are a good thing enjoined by Islam when they are for the purpose of guidance, advice, and cooperation in righteousness and piety.

The Prophet (peace be upon him) said:

“Allah (Glorified and Exalted be He) says, ‘My Love is due to those who love one another for My Sake, who sit with one another for My Sake, who visit one another for My Sake, and who are generous to one another for My Sake.’” (Related by Imam Malik [may Allah be merciful to him] with a Sahih (authentic) Sanad (chain of narrators)][1]

Also, the Prophet (peace be upon him) said: “There are seven whom Allah will shade with His Shade on the Day when there will be no shade but His Shade…” among them he (peace be upon him) mentioned: “Two men who love each other for the sake of Allah, meeting for that and parting upon that.” [2]

The example given is that of two men, but the ruling is general and applies to two men or two women. Thus, if a Muslim visits another Muslim or non-Muslim for the purpose of calling them to Allah, teaching them and guiding them to goodness without seeking worldly gain or taking the Commands of Allah lightly, this is a good act.

It is good for a Muslim woman to visit her sister in Islam and advise her to avoid Tabarruj (woman’s public display of her adornment or charms), unveiling the face or taking lightly what Allah prohibits. Similarly, it is good to visit her Christian or non-Christian female neighbor, such as a Buddhist woman or the like, to advise, teach, or instruct her. Actually, this comes under the heading of the Prophet’s words: “Religion is sincerity (well-wishing). Religion is sincerity. Religion is sincerity.“[3]  If she responds positively, all praise is to Allah; if she does not then you should give up the visits which do not serve any useful purpose.

Visiting for the purpose of gaining worldly benefits, playing, exchanging idle talks, eating or the like is not permissible to be made to non-Muslims, whether they are the Christians or others. Such visits may corrupt one’s religious commitment or morals, because the Kafirs (disbelievers) are enemies to us and we do not feel love towards them [as a reaction for their Shirk, disbelief, rejection of truth, enmity, sinning, transgression against Allah, etc. Ed]. Thus, we should not take them as protectors or confidants.

However, visits are required when they are made for the purpose of calling to Allah, urging to do goodness, and warning against evil. In Surah (Qur’anic chapter) Al-Mumtahinah, Allah (Glorified be He) says: “Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone”” [Surah Al-Mumtahanah, 60: 4]

[1] Ahmad ibn Hanbal, Musnad, vol. 5, p. 233; and Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1779.

[2] Al-Bukhari, Sahih, Book on Adhan, no. 660; Muslim, Sahih, Book on Zakah, no. 1031; Al-Tirmidhy, Sunan, Book on asceticism, no. 2391; Al-Nasa*y, Sunan, Book on the manners of judges, no. 5380; Ahmad ibn Hanbal, Musnad, vol. 2, p. 439; and Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1777.

[3] Muslim, Sahih, Book on faith, no. 55; Al-Nasa*y, Sunan, Book on Al-Bay`ah, no. 4198; Abu Dawud, Sunan, Book on manners, no. 4944; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 102.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=405&PageNo=1&BookID=14

Boycotting Products Manufactured by Non-Muslims – Saudi Arabia’s Permanent Council

Saudi Arabia’s Permanent Council on Boycotting Products Manufactured by Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: Some people these days call others to boycott American products and companies like Pizza Hut, McDonald’s, etc. So, should we comply with such requests? Are transactions like buying and selling with non-Muslims in countries at war against us permissible, or are they only allowed with those with whom we have peace?

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Boycotting Products Manufactured by Non-Muslims -Permanent Council [PDF]

Boycotting Products Manufactured by Non-Muslims – Shaykh ibn Uthaymeen

Boycotting Products Manufactured by Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: There is a drink called “Cola” that is supposedly produced by a Jewish company. What is the ruling of consuming this drink or of selling it? Is this considered cooperating in something that is sin and transgression?

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Boycotting Products Manufactured by Non-Muslims – Shaykh Uthaymeen [PDF]

Boycotting American Products – Shaykh Saalih Fawzaan

Boycotting American Products
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: These days, we find written in some newspapers people calling others to boycott American products, not to buy or sell them. It was even written today in a newspaper that Muslim scholars themselves call for such boycotts and that doing this is an obligation upon every single Muslim. It is said that to purchase even one item from these products is forbidden and that anyone who does so commits a major sin and is assisting them and the Jews in killing Muslims. We hope you will clarify this matter since there’s a dire need for such clarification. Also, would a person ever be rewarded for doing this (boycotting)?

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Boycotting American Products – Shaykh Saalih al Fawzaan [PDF]

Purchasing Products Manufactured by Non-Muslims – Imam Ibn Baaz

Purchasing Products Manufactured by Non-Muslims
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abdul-Azīz Ibn Bāz
Translated by Abu az-Zubayr Harrison authentic-translations.com

Purchasing products from non-Muslims is of course permissible. The prophet (sallallaahu alaihi wa sallam) used to buy things from Jews. Even when he (sallallaahu alaihi wa sallam) died, his shield was in the possession of a Jewish man, pawned for food to feed his (the prophet’s) family. He used to clarify to people their (the non-Muslims) beliefs so that people would not take  them as their closest and most intimate friends. But as for buying things from them for  which there is a need, then this is a simple matter. [1]

[1] Taken from the cassette: Sharḥ Kashf al-Shubuhāt..

The above text is copied from the below PDF for easy reading.

Download the original PDF – Purchasing Products Manufactured by Non-Muslims – Shaykh Ibn Baaz

Oppressing the Non-Muslims – Shaykh ibn Uthaymeen

By Shaykh, Allaama, al-Faqeeh Muhammed bin Salih al-Uthaymeen
Translated by Abbas Abu Yahya

The Shaykh mentions:

‘If a questioner asks: is the wealth of the non-Muslim who lives in the land of the Muslims permissible for us to take?

The answer is: that the wealth and blood of the non-Muslim who lives in the Muslim lands under contract, are not permissible for us to take, so much so that the Prophet sallAllaahu alayhi wa sallam – said: ‘Whoever kills a non-Muslim who lives in the Muslim lands under contract will not smell the fragrance of Paradise.’ [Collected by Bukhari in Kitab al-Jizeeyah]

We ask Allaah for goodness.

By this we come to know the enmity, oppression and misguidance of those deceived ones, who transgress upon the wealth of the non-Muslims who have a contract with the Muslims. This is whether that non-Muslim is in your (Muslim country) or he has a contract with the Muslims, or that you are in his country.

Indeed we hear from some of those who live in the non-Muslims lands, who say: there is no problem with spoiling the wealth of these non-Muslims, so you find them destroying street lights, shops and cars, and this is impermissible for them – SubhanAllaah – these people have embraced you, you have a contract with them, they have not agreed to a contract with your laws, and with that you deceive them.  This is the worst type of defamation of Islaam and criticism of Islaam.

In reality the criticism here and defamation is not for Islaam rather it is these people who attribute themselves to Islaam. This is why it is obligatory for us to know that the wealth of those who have contracts with the Muslims is forbidden. Whether they are those who have a contract with you or you have a contract with them, it is not permissible to transgress upon them because that is oppression.’

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.269-270 Hadeeth No.24]

Greeting the non-Muslims and Prohibition of taking an Initiative

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 138
Greeting the non-Muslims and Prohibition of taking an Initiative

866. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not greet the Jews and the Christians before they greet you; and when you meet any one of them on the road, force him to go to the narrowest part of it.”
[Muslim].

867. Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When the people of the Book greet you (i.e., by saying `As-Samu `Alaikum,’ meaning death be upon you), you should respond with: `Wa `alaikum’ [The same on you (i.e., and death will be upon you, for no one will escape death)].”
[Al-Bukhari and Muslim].

868. Usamah bin Zaid (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) passed by a mixed company of people which included Muslims, polytheists and Jews, and he gave them the greeting (i.e., saying As-Salamu `Alaikum).
[Al-Bukhari and Muslim].

Making peace treaties with the Jews or other Kuffaar(disbelievers) does not necessitate supporting and befriending them – Ibn Baz

Q 1: Some people understood from your answer to the first question in the interview about concluding treaties with the Jews that signing a peace treaty or truce with the Jews who captured the lands and committed transgressions is unconditionally permissible. They also understood that they have to support and befriend the Jews. Making peace with them requires the Muslims not to stir hatred and disavowal of the Jews in the educational curriculum or mass media in the Muslim countries. The world is now witnessing a phase of international reconciliation and peaceful coexistence. It is not allowed to arouse feelings of religious hatred among people. Would you please explain this issue.

A 1: Making peace with the Jews or other disbelievers does not necessitate support and friendship. It ensures that both sides enjoy safety and peace and may engage in other dealings such as sale, purchase, and exchange of ambassadors. These actions do not require the Muslims to support or befriend the disbelievers.

The Prophet (peace be upon him) concluded peace treaties with the people of Makkah. This act did not force the Muslims to befriend or support the pagans, but the feelings of hatred remain until the Opening of Makkah and people entered into the religion of Allah (Exalted be He) in multitudes.

Similarly, he (peace be upon him) made peace with the Jews of Al-Madinah for an unlimited period when he emigrated to Al-Madinah. He (peace be upon him) used to buy things from them, talk to them and call them to Islam but it was not necessary to befriend or support them. Furthermore, the Prophet (peace be upon him) died while his armor was in pawn with a Jew in return for food.

When Banu Al-Nadir, a Jewish tribe, committed high treason, they were expelled from Al-Madinah. When Qurayzhah breached the covenant and joined a besieging army of the enemy that came from Makkah to fight the Prophet (peace be upon him) on the Day of Ahzab, the Prophet (peace be upon him) fought them killing their leaders and taking their women and offspring captives. When Sa`d Ibn Mu`adh (may Allah be pleased with him) judged them, he judged that the men must be killed and the women and children taken captives. So, the Prophet (peace be upon him) said that he judged according to the judgment of Allah (Exalted be He) from above the seven heavens.

The Muslims among the Sahabh and their followers often declared a truce with the Christians and other non-Muslims without having to support or befriend them.

Allah (Glorified be He) says, Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are Al-Mushrikûn [Sooratul-Maa‘idah 5:82]

Allah (Glorified be He) also says: Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone” [Sooratul-Mumtahinah 60:4]

He (Glorified be He) also says, O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).[Sooratul-Maa‘idah 5:51]

Allah (Glorified be He) also says: You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people).[Sooratul-Mujaadilah 58:22]

There are many Ayahs that convey the same meaning.

Here is another situation showing that making peace with the Jews or other disbelievers, when necessary, does not necessitate supporting and befriending them. When the Prophet (peace be upon him) conquered Khaybar, he made peace with the Jews and agreed that they take care of the palms and fields and the harvest was to be halved between them and the Muslims. This agreement was unlimited and they stayed in Khaybar under this agreement as the Prophet (peace be upon him) said, We will let you stay on this (condition), as long as we will.[1] According to another narration, “We will let you stay, as long as Allah will let you stay.” [2] They stayed there until `Umar (may Allah be pleased with him) evacuated them. It is narrated that when `Abdullah ibn Rawahah (may Allah be pleased with him) estimated the value due on the fruits of the palm trees one year, they alleged that the value was unjust. He (may Allah be pleased with them) told them, “By Allah! My hatred for you and my love for the Muslims will never make me treat you unjustly. If you will, accept my bulk assessment of the outcome that I made for you; otherwise we accept it all.”

Hence, these situations indicate that making peace treaties and truce with the enemies of Allah does not require us to support or befriend them, as some of those who are not aware of the rulings of the purified Shari`ah believe.

It should be clear that making peace treaties with the Jews or other disbelievers does not require us to change the educational curriculum or other dealings based on support and befriending. May Allah grant us success.

Footnotes:

[1] Narrated by Al-Bukhari, Book on sharecropping, Chapter on when the Owner of the land says, “I will let you remain as long as Allah lets you remain”…, no. 2338; and Muslim, Book on sharecropping, Chapter on sharecropping in return for part of the fruits and plants, no. 1551.

[2] Narrated by Al-Bukhari, Book on conditions, Chapter on when a precondition is made in the sharecropping: “If I wish, I can expel you.”, no. 2730.’

Source: alifta.com – Fatwas of Ibn Baz rahimahullaah

Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?”  The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

Claim : Peace treaties with Kuffar is Kufr – Shaykh ibn Uthaymin [Video|Ar-En Subtitles]

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (78 B) 1415-06-14/1994-11-17
Sound-file: http://www.ibnbaz.se/713-6474481
Reference: Darulhadith.com, Sweden
Audio and Translation courtesy of aFatwa.com

Question: Regarding peace with the disbelievers, some say that it is unrestricted disbelief. Others say that it isn’t…

Is it permissible for a non-Muslim to enter the Prophet’s masjid – Shaykh Saleh bin Muhammad al-Luhaydaan [Video|Ar-En Subtitles]

Question:

The individual is asking is it permissible for a non muslim to enter the Prophet Muhammads صلى الله عليه وسلم masjid for the purpose of learning about Islaam?

Listen to answer by Shaykh Saleh bin Muhammad al-Luhaydaan (hafidahullah)…