What is your opinion of one who is asked, “Which is better in your view, your Prophet (peace and blessings of Allaah be upon him) or your language?” and he answers. “My language”? Is he an apostate if he says that, whether in jest or out of ignorance?.
Praise be to Allaah.
Firstly:
We do not see how you can compare between something tangible
and something intangible, so how can the person say that the language –
which is an intangible thing – is better than the Prophet (peace and
blessings of Allaah be upon him) – who is a tangible thing, i.e., a person?If we think about it we will realize that the matter may be
taken in two ways, one that has to do with the questioner and one that has
to do with the respondent.With regard to the respondent: it may be that he understands
“language” as referring to Arab nationalism – as it seems that they are
Arabs and are talking about the Arabic language – and that he understands
the Prophet (peace and blessings of Allaah be upon him) as referring to
Islam. In this case it is possible to compare the two things and ask
questions about them.With regard to the questioner, he wants to draw attention to
his exaggerated respect for his language by comparing it to something that
is venerated by the Muslims, namely the Prophet (peace and blessings of
Allaah be upon him), so he asks him if his language is greater than the
Prophet (peace and blessings of Allaah be upon him).Secondly:
If the first interpretation is correct, then the respondent
has fallen into kufr, because Arab nationalism is a jaahili call that
involves kufr, criticizes Islamic sharee’ah and divides Muslims, joining
Muslims to non-Muslims on the basis of the Arabic language. In their view an
Arab kaafir is closer and dearer to them than a non-Arab Muslim. This is
clearly kufr and disbelief in Islam and its laws.The nationalist poet Fakhri al-Baroodi said:
The Arab lands are my homeland, from Damascus to Baghdad
From Najd to Yemen to Egypt to Tetouan (Morocco)
No border separates us and no religion divides us
The language of al-daad (i.e., Arabic) unites us with
Ghassaan and ‘Adnaan.Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
was asked:What is your opinion on the call for nationalism which
believes that belonging to a race or language takes precedence over
belonging to a religion, and these groups claim that they do not oppose
religion, but they give nationalism precedence over it. What is your opinion
of this call?He replied:
This is a jaahili call, and it is not permissible to join it
or encourage those who promote it. Rather it must be put an end to, because
Islamic sharee’ah opposes it and rejects it. We should refute their specious
arguments and claims with that which makes the truth clear to those who seek
it. Islam is the only thing that preserved Arabness in language, literature
and culture. Rejecting Islam leads to destroying Arabness in language,
literature and culture. Hence the daa’iyahs should strive their utmost to
call people to Islam just as the colonialists are striving their utmost to
destroy it.It is a well known principle of Islam, that no Muslim has
any excuse for not knowing, that the call for Arab nationalism or any other
kind of nationalism, is a false call, grave error and blatant evil; it is a
bad jaahili attitude and a plot against Islam and its followers. That is due
to many reasons that we have explained in a separate book entitled Naqd
al-Qawmiyyah al-‘Arabiyyah ‘ala Daw’ al-Islam wa’l-Waaqi’ (Criticism of
Arab Nationalism in the Light of Islam and Reality).Fataawa al-Shaykh Ibn Baaz
(4/173).This book is published in its entirety in Fataawa
al-Shaykh Ibn Baaz (1/280-318).The Shaykh (may Allaah have mercy on him) also said:
One of the greatest of evils and follies is to compare Islam
to Arab nationalism. Does nationalism that is devoid of Islam have any
characteristics that qualify it to be counted among the ranks of Islam? Can
there be any comparison between the two? Undoubtedly this is the gravest
insult to Islam and a denial of its principles and wise teachings. How can
any sound mind compare between nationalism and Islam when, if Abu Jahl,
‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah and other enemies of Islam were
alive, they would be among the most prominent supporters and greatest
proponents of nationalism, whereas the proponents and supporters of Islam in
every time and place are Muhammad the Messenger of Allaah (peace and
blessings of Allaah be upon him), Abu Bakr al-Siddeeq, ‘Umar ibn
al-Khattaab, ‘Uthmaan ibn ‘Affaan, ‘Ali ibn Abi Taalib and other Sahaabah,
the supporters and heroes of Islam, and those righteous people who followed
their path? No one would justify comparing nationalism of this ilk, with
these men as its supporters, and a religion of such standing, with such
supporters and proponents, except one who is deranged, or is a blind
follower, or a bitter enemy of Islam. The one who makes such a comparison is
like one who compares dung and pearls, or Prophets and devils. The one with
insight who ponders this and examines the facts closely, will clearly see
that comparing nationalism and Islam is more dangerous to Islam that the
comparisons mentioned above. Moreover, how can it be valid to compare
nationalism, the fate of one who dies following which is Hell, and Islam,
the destiny of one who dies following which is the victory of abiding close
to the Lord in an abode of honour?O Allaah, guide us and our people to the Straight Path, for
You are able to do all things.Fataawa al-Shaykh Ibn Baaz
(1/320, 321).These are two useful answers from the Shaykh (may Allaah have
mercy on him) about the comparison between Arab nationalism and Islam. The
second answer contains the ruling on one who compares between them, and says
that he is deranged or a blind follower or a bitter enemy of Islam.The one who knows nothing about the status of nationalism may
be excused, But if a person is ignorant of Islam and believes that some
other religion, system or principle is better than it, he is undoubtedly a
kaafir.Thirdly:
If we examine the second scenario, then we will see that the
questioner has spoken ill of the Prophet (peace and blessings of Allaah
be upon him) by making this comparison, and the respondent has spoken worse
ill by answering this foolishness, which is kufr in and of itself, because
it is undermining the status of the Prophet (peace and blessings of
Allaah be upon him) and speaking ill of him.What the Muslim must do is venerate his Prophet (peace
and blessings of Allaah be upon him) and support him, and protect him
against everything that may offend him; he must also honour him and respect
him. Allaah has stated that this is one of the characteristics of the
believers, and He has enjoined it on the Muslims.Allaah says (interpretation of the meaning):
“So those who believe in him (Muhammad
صلى الله عليه وسلم), honour him, help
him, and follow the light (the Qur’aan) which has been sent down with him,
it is they who will be successful”[al-A’raaf 7:157]
“Verily, We have sent you (O Muhammad
صلى الله عليه وسلم) as a witness, as a
bearer of glad tidings, and as a warner.9. In order that you (O mankind) may believe in Allaah and
His Messenger (صلى الله عليه وسلم), and
that you assist and honour him (صلى الله عليه
وسلم), and (that you) glorify (Allaah’s) praises morning and
afternoon”[al-Fath 48:8,9]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said:Allaah has enjoined assisting him, as He says “and that
you assist and honour him”. Ta’zeer (assisting) means helping him,
supporting him and protecting him against everything that may offend him.Honouring refers to everything in which there is tranquillity
and peace of mind, such as honour and respect, and dealing with him with the
utmost respect and dignityAl-Saarim al-Maslool (1/425).
Respecting and honouring him is not limited to his lifetime
(peace and blessings of Allaah be upon him), rather it is also required
after his death.Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said:
It should be noted that revering, respecting and venerating
the Prophet (peace and blessings of Allaah be upon him) is required
after his death, just as it was required during his lifetime, by showing
respect when his name, is mentioned, (peace and blessings of Allaah be
upon him), when you hear his hadeeth and Sunnah, when reading his seerah
(biography); it also includes showing respect to the members of his
household and his companions.Al-Shifa fi Ahwaal al-Mustafa
(2/40).Allaah, may He be blessed and exalted, has forbidden the
Muslims to call the Prophet (peace and blessings of Allaah be upon him)
by his name only, as they do with one another; this is by way of venerating
him (peace and blessings of Allaah be upon him).Allaah says (interpretation of the meaning):
“Make not the calling of the Messenger (Muhammad
صلى الله عليه وسلم) among you as your
calling one of another. Allaah knows those of you who slip away under
shelter (of some excuse without taking the permission to leave, from the
Messenger صلى الله عليه وسلم). And let
those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnahlegal ways, orders, acts of worship, statements) (among the sects) beware,
lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant) should befall them or a painful torment be
inflicted on them”[al-Noor 24:63]
al-Dahhaak narrated that Ibn ‘Abbaas said: They used to say
“Ya Muhammad (O Muhammad); Ya Aba’l-Qaasim (O Abu Qaasim)”, but Allaah
forbade them to do that out of respect for His Prophet (peace and
blessings of Allaah be upon him). He said: So they said: “Ya rasool Allaah
(O Messenger of Allaah); Ya Nabi Allaah (O Prophet of Allaah).” This was
also stated by Mujaahid and Sa’eed ibn Jubayr.Qataadah (may Allaah have mercy on him) said: Allaah enjoined
that his Prophet (peace and blessings of Allaah be upon him) should be
respected, honoured and venerated.Muqaatil ibn Hayyaan said: Do not call him by name when you
call him, by saying: O Muhammad; and do not say O son of ‘Abd-Allaah; rather
honour him by saying “Ya Nabi Allaah (O Prophet of Allaah); Ya rasool Allaah
(O Messenger of Allaah).”Maalik said, narrating from Zayd ibn Aslam: Allaah commanded
them to honour
him.Allaah says (interpretation of the meaning):
“O you who believe! Say not (to the Messenger
صلى الله عليه وسلم) Raa‘ina [In Arabic
it means ‘Be careful; Listen to us, and we listen to you’ but in Hebrew it
is an insult] but say Unzurna (make us understand) and hear”[al-Baqarah 2:104]
“O you who believe! Raise not your voices above the voice
of the Prophet (صلى الله عليه وسلم), nor
speak aloud to him in talk as you speak aloud to one another, lest your
deeds should be rendered fruitless while you perceive not.3. Verily, those who lower their voices in the presence of
Allaah’s Messenger (صلى الله عليه وسلم),
they are the ones whose hearts Allaah has tested for piety. For them is
forgiveness and a great reward.4. Verily, those who call you from behind the dwellings,
most of them have no sense.5. And if they had patience till you could come out to
them, it would have been better for them”[al-Hujuraat 49:2-5]
All of this has to do with proper etiquette in addressing the
Prophet (peace and blessings of Allaah be upon him), speaking with him
and in his presence. They were also enjoined to offer charity before
speaking to him.Tafseer Ibn Katheer (6/88, 89).
Allaah has warned the one who raises his voice in the
presence of His Prophet that he may lose his good deeds, which may be
rendered invalid.Allaah says (interpretation of the meaning):
“O you who believe! Raise not your voices above the voice
of the Prophet (صلى الله عليه وسلم), nor
speak aloud to him in talk as you speak aloud to one another, lest your
deeds should be rendered fruitless while you perceive not.[al-Hujuraat 49:2]
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said:This is etiquette to be observed with the Messenger of Allaah
(peace and blessings of Allaah be upon him) when addressing him, i.e.,
the one who is addressing him should not raise his voice above (the
Prophet’s) voice, and he should not speak loudly to him, rather he should
lower his voice and address him in a polite and gentle manner, with
veneration, respect, honour and esteem. The Messenger is not like one of
them, rather they should address him differently as he is different from
anyone else with regard to his rights over the ummah and the obligation to
believe in him and love him, without which faith is not complete. Not
observing that etiquette may lead to serious consequences, and there is the
fear that a person’s good deeds may be rendered invalid without him
realizing it. Observing proper etiquette with him is also a means of
attaining reward and having one’s good deeds accepted.Tafseer al-Sa’di (p. 799).
The scholars are unanimously agreed that it is obligatory to
execute the one who reviles the Messenger (peace and blessings of
Allaah be upon him), or criticizes him, or speaks of him with disrespect,
whether that is explicit or implicit.Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said:
It should be noted that everyone who reviles the Prophet
(peace and blessings of Allaah be upon him), or criticizes him, or
attributes to him any shortcoming in his character, lineage, religious
commitment or any other attribute, or undermines his position by means of
hints, or likens him to something in a way that implies reviling him,
scorning him, belittling him, finding fault with him or criticizing him,
comes under the ruling on one who reviles him, and is to be executed.
Capital punishment also applies to the one who curses the Messenger of
Allaah (peace and blessings of Allaah be upon him), or prays against
him or wishes for harm to befall him, or attributes to him something that
does not befit his status by way of criticism, or says anything foolish
about him, or says something bad and false about him, or criticizes him for
some calamities and trials that befell him, or tries to undermine his
position because of some human trait that is possible for a
Prophet.There is scholarly consensus on this point, from the time of
the companions of the Messenger of Allaah (peace and blessings of
Allaah be upon him) until how, and until Allaah inherits the earth and
everything on it.Al-Shifa’ bi Ta’reef Huqooq al-Mustafa
(2/214).Fourthly:
The words and deeds which put a person beyond the pale of
Islam come under the same ruling whether they are said in jest or in
earnest, or as a mockery. Allaah says (interpretation of the meaning):“If you ask them (about this), they declare: ‘We were only
talking idly and joking.’ Say: ‘Was it at Allaah (
عز و جل ), and His Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى
الله عليه وسلم) that you were mocking?’66. Make no excuse; you disbelieved after you had
believed. If We pardon some of you, We will punish others amongst you
because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)”[al-Tawbah 9:65-66]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said:This is a clear statement that mocking Allaah, His Signs and
His Messenger is kufr, so it applies even more so to deliberate reviling.
This verse indicates that everyone who denigrates the Messenger of Allaah
(peace and blessings of Allaah be upon him), whether in earnest or in
jest has committed an act of kufr.Al-Saarim al-Maslool (1/37).
So you should advise this man and remind him to fear Allaah,
and explain to him how abhorrent his words are. The religion of Allaah, may
He be exalted, is not something to be debated and argued, or to be mocked
and made fun of. Tell him that what he must do is repent sincerely to Allaah
and regret what he has done, and do a lot of good deeds, in the hope that
Allaah might guide him and forgive him.And Allaah knows best.
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