Tafseer of the aayah (interpretation of the meaning)And Allaah will never lead a people astray …” [al-Tawbah 9:115]

 

I hope that you can explain to us the meaning of the aayah (interpretation
of the meaning)And Allaah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid. Verily, Allaah is the All-Knower of everything” [al-Tawbah 9:115]

Praise be to Allaah. 

Allaah says, describing
His noble Self and His just Wisdom, that He does not lead people astray
except after His Message has reached them, and proof has been established
against them, as He says (interpretation of the meaning):

“And
as for Thamood, We showed and made clear to them the Path of Truth (Islamic
Monotheism) through Our Messenger (i.e. showed them the way of success),
but they preferred blindness to guidance” [Fussilat 41:17]

 According
to another view on the interpretation of this aayah, Mujaahid said concerning
the aayah (interpretation of the
meaning):

“And
Allaah will never lead a people astray after He has guided them” [al-Tawbah
9:115] . This aayah
refers to the issue of believers praying for forgiveness for the mushrikeen
in particular. Allaah has made clear the ruling on this matter, it becomes
a sin, so it is their choice whether they do it or not.

 Ibn
Jareer said: Allaah is saying that He would not decree misguidance for
them as a result of their seeking forgiveness for their dead mushrik
relatives, after He had guided them and given them faith in Him and
His Messenger, until He had told them of the prohibition so that they
would desist. But before He explained that this is not allowed, if you
did that, He would not decree that you would be led astray because of
that. For obedience and disobedience have to do with commands and prohibitions,
but with regard to matters that have not been commanded or prohibited,
no one can be considered to be obedient or disobedient.

Delay in saying In sha Allaah

 

Is it permissible for a person, if he forgot to say “In sha Allaah” to say it after a long time has elapsed?

Praise
be to Allaah.
 

 

Al-Shanqeeti (may Allaah have mercy on him) said: 

Allaah says (interpretation of the meaning): 

“And remember your Lord when you forget”[al-Kahf 18:24] 

There are two well-known scholarly views concerning this
aayah: 

One of which is that
this aayah is connected to that which comes before it, and it means that if
you say, “Tomorrow I will do such and such” but you forget to say “in sha
Allaah”, then after that you remember, you should say “in sha Allah”. In
other words, remember your Lord, connecting everything with His will
concerning what you want to do tomorrow, when you remember after having
forgotten. This is the apparent meaning, because it is what is indicated by
the preceding aayah (interpretation of the meaning): 

“And never say of anything, ‘I shall do such and such
thing tomorrow’” [al-Kahf 18:23] 

This is the view of the majority, and among those who
expressed this view were Ibn ‘Abbaas, al-Hasan al-Basri, Abu’l-‘Aaliyah and
others. 

His friend is a follower of innovation and feels some hatred towards the Sahaabah – what should he do?

 

I had a friend from one of the misguided sects and he used to tell me some of the stories of things that happened among the Sahaabah (may Allaah be pleased with them), and he used to disparage some of the Sahaabah in these stories in an indirect manner. I used to listen to him out of politeness, but in my heart I knew that he was lying. But as time went by, when I heard the names of some of the Sahaabah I would feel some resentment towards them in my heart that I did not feel before I listened to this misguided person. My question is: is there any advice that will help me regain my respect for the Sahaabah and not feel any doubts about them in my heart?.

Praise be to Allaah.

What you mention about feeling some resentment towards some
of the companions of the Prophet (peace and blessings of Allaah be upon
him) is one of the effects of keeping company with this follower of
innovation. It indicates that the salaf were wise in warning against sitting
with followers of innovation and their strictness with regard to that.  

Abu Qilaabah (may Allaah have mercy on him) said: Do not sit
with those who follow their whims and desires and do not debate with them,
for I cannot be sure that they will not tempt you into misguidance or
confuse you about the religion as they are confused. 

Abu Ishaaq al-Hamadaani said:  The one who shows respect to
the follower of innovation has helped to destroy Islam. 

Two men who were among the followers of whims and desires
entered upon Muhammad ibn Sireen and said: O Abu Bakr, let us talk with you.
He said: No. They said: Let us recite to you a verse from the Book of
Allaah. He said: No; either you get up and leave me or I will get up and
leave you. So the two men got up and left. 

Al-Fudayl ibn ‘Iyaad said: Do not sit with a follower of
innovation, for I fear that the curse may descend upon you. 

Muhammad ibn al-Nadr al-Haarithi said: The one who lends his
ear to a follower of bid’ah when he knows he is a follower of bid’ah will be
cast out from divine protection and entrusted to his own care. 

‘Abd al-Razzaaq al-San’aani said: Ibraaheem ibn Abi Yahya
said to me: I see that the Mu’talizah frequent you a great deal. I said:
Yes, and they say that you are one of them. He said: Why don’t you come with
me to this store with me so we may speak together. I said: No. He said: Why
not? I said: Because the heart is weak. 

See these reports in al-Sharee’ah by al-Aajirri and
Usool I’tiqaad Ahl al-Sunnah by al-Laalkaa’i.

Al-Aajirri (may Allaah have mercy on him) said in his book
al-Sharee’ah: Chapter on shunning the followers of innovation and whims
and desires: everyone who adheres to what we have outlined in this book of
ours, which is Kitaab al-Sharee’ah, must shun all of those who follow
whims and desires, whether they are Khaarijis, Qadaris, Murji’is or Jahamis,
all those who claim to belong to the Mu’tazilah, all of the Raafidis, all of
the Naasibis, and all of those whom the Muslim scholars have determined and
proven to be followers of innovation and misguidance. He should not speak to
them, greet them with salaam, sit with them, pray behind them, marry from
them or give a female relative of his to them in marriage, enter into
partnerships with them, deal with them, or debate with them. Rather he
should ignore them. If you meet them in the street, take another route if
you can. If he says: Why shouldn’t I debate with them or respond to what
they say? The answer is If you debate with them or listen to what they say,
you cannot be certain that they will not affect you or deceive you with
their falsehood, which the shaytaan makes attractive, then you will be
doomed. Unless you are compelled to debate with him or establish proof
against him in the presence of the ruler etc. But apart from that, do not do
it. What I have mentioned to you is based on the views of earlier Muslim
scholars, and is in accordance with the Sunnah of the Messenger of Allaah
(peace and blessings of Allaah be upon him). End quote. 

Al-Dhahabi (may Allaah have mercy on him) said: Most of the
imams of the salaf warned against (mixing or dealing with these people), and
they thought that hearts were weak and susceptible to doubts. End quote from
Siyar A’laam al-Nubala’ (7/261). 

What has happened to you is because of your negligence and
carelessness in sitting with this follower of innovation, until your heart
was poisoned against the best of creation after the Prophets. They are the
people whom Allaah chose to accompany His Prophet and support His religion,
and when the Prophet (peace and blessings of Allaah be upon him) died
he was pleased with them, so no one would cast aspersions upon them except
one who is doomed and deprived of mercy. 

Al-Tabaraani narrated from Ibn ‘Abbaas (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: “Whoever reviles my companions, upon him be the curse of Allaah, the
angels and all the people.” Classed as hasan by al-Albaani in Silsilat
al-Ahaadeeth al-Saheehah (2340). 

As for the way to reform your heart, it is by repenting to
Allaah and by turning to the Qur’aan and Sunnah and books of seerah, where
you will see how Allaah praised the companions of His Prophet (peace
and blessings of Allaah be upon him) and you will learn how they sacrificed
themselves and their wealth so that this great religion could reach us. 

Perhaps if you turn to Kitaab Fadaa’il al-Sahaabah
(the Book of the Virtues of the Sahaabah) in Saheeh Muslim or other
books of Sunnah, your love and respect for the companions of your Messenger
(peace and blessings of Allaah be upon him) will increase.  

Among the brief and comprehensive books that we advise you to
read is al-Saheeh al-Musnad min Fadaa’il al-Sahaabah by Shaykh
Mustafa al-‘Adawi, and Suwar min Hayaat al-Sahaabah by Prof. ‘Abd
al-Rahmaan Ra’fat al-Basha. 

You should understand that most of what the people of
innovation say about the Sahaabah is lies and fabrications, that result from
their loathsome fanaticism, blind hatred and sick hearts, which caused them
to think that the Sahaabah were people who fought one another for worldly
gain, for which they plotted and schemed and conspired. But as it was said
long ago, everyone sees through the lens of his own nature. Their hearts
were filled with hatred and desire for worldly gains, so they thought that
the Sahaabah were like them, but in fact the Sahaabah were a unique
generation and an elite, because they were the product of a great “school”
and excellent education, the blessed company of the Prophet (peace and
blessings of Allaah be upon him), as they acquired knowledge and morals at
the hand of the noblest of creation (peace and blessings of Allaah be
upon him). 

You should note that any attack against these Sahaabah is an
attack against their Prophet (peace and blessings of Allaah be upon
him) who chose them, brought them close to him, and was related to some of
them by marriage. Indeed, it is an attack against Allaah, may He be exalted,
Who chose these people to be the companions of His Prophet, the bearers of
His religion, and the scribes of His Revelation. 

We ask Allaah to open your heart, purify your heart, and fill
it with love for His religion, His Book, His Prophet and his companions. 

And Allaah knows best.

Information about the Shi’ah

 

We are in urgent need of information about the differences between the Sunnis and Shi’is. We hope that you can explain something about their beliefs?.

Praise be to Allaah.

The Shi’ah have many sects. Some of them are kaafirs who
worship ‘Ali and call upon him, and they worship Faatimah, al-Husayn and
others. Some of them say that Jibreel (peace be upon him) betrayed the trust
and the Prophethood belonged to ‘Ali, not to Muhammad. There are also others
among them, such as the Imamiyyah – the Raafidi Ithna ‘Ashari – who worship
‘Ali and say that their imams are better than the angels and Prophets. 

There are many groups among them; some are kaafirs and some
are not kaafirs. The mildest among them are those who say that ‘Ali was
better than the three (Abu Bakr, ‘Umar and ‘Uthmaan). The one who says this
is not a kaafir but he is mistaken, because ‘Ali was the fourth, and Abu
Bakr al-Siddeeq, ‘Umar and ‘Uthmaan were better than him. If a person
prefers him over them then he is erring and is going against the consensus
of the Sahaabah, but he is not a kaafir. The Shi’ah are of different levels
and types. The one who wants to know more about that may refer to the books
of the scholars, such as al-Khutoot al-‘Areedah by Muhibb al-Deen
al-Khateeb [available in English under the same title, translated by Abu
Ameenah Bilaal Philips], Manhaaj al-Sunnah by Shaykh al-Islam Ibn
Taymiyah, and other books that have been written on this topic, such as
al-Shi’ah wa’l-Sunnah by Ihsaan Ilaahi Zaheer [also available in English
translation] and many other books which explain their errors and evils – we
ask Allaah to keep us safe and sound. 

Among the most evil of them are the Imamis, Ithna ‘Asharis
and Nusayris, who are called al-Raafidah because they rejected (rafadu) Zayd
ibn ‘Ali when he refused to disavow the two Shaykhs Abu Bakr and ‘Umar, so
they went against him and rejected him. Not everyone who claims to be a
Muslim can be accepted as such. If a person claims to be a Muslim, his claim
should be examined. The one who worships Allaah alone and believes in His
Messenger, and follows that which he brought, is a real Muslim. If a person
claims to be a Muslim but he worships Faatimah or al-Badawi or al-‘Aydaroos
or anyone else, then he is not a Muslim. We ask Allaah to keep us safe and
sound. Similarly, anyone who reviles the faith, or does not pray, even if he
says that he is a Muslim, is not a Muslim. The same applies to anyone who
mocks the faith or mocks the prayer or zakaah or fasting or Muhammad
(peace and blessings of Allaah be upon him), or who disbelieves in him, or
says that he was ignorant or that he did not convey the message in full or
convey the message clearly. All such people are kaafirs. We ask Allaah to
keep us safe and sound. 

Ruling on Arab nationalism and undermining the position of the Prophet (peace and blessings of Allaah be upon him)

 

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 dignity 

Al-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 Sunnah

legal 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.

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

 

I am living in dubai and here huge number of shia are pesent arround us they always say that doing maatum on 9 and 10 muhaaram is right and this is the proof that we love hazrat husain and hazrat yaqoob also said “Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried that in result of he became blind and thier rest sons who were wrong asked him if you cried like this than you will hurt yourself and no dought you will die one day while crying. THEN Haszar Yaqoob (a.s.) replied I cried and tell all my tregedy to ALMIGHTY ALLAH and I know something from GOD” please tell me the answer as soon as possible that beating chest is right or wrong???

Praise be to Allaah.

What the Shi’ah do on
‘Ashoora’ of beating their chests, slapping their cheeks, striking their
shoulders with chains and cutting their heads with swords to let the blood
flow are all innovations that have no basis in Islam. These things are evils
that were forbidden by the Prophet (peace and blessings of Allaah be
upon him), who did not prescribe for his ummah to do any of these things or
anything similar to them to mark the death of a leader or the loss of a
martyr, no matter what his status. During his lifetime (peace and
blessings of Allaah be upon him) a number of senior Sahaabah were martyred
and he mourned their loss, such as Hamzah ibn ‘Abd al-Muttalib, Zayd ibn
Haarithah, Ja’far ibn Abi Taalib and ‘Abd-Allaah ibn Rawaahah, but he did
not do any of the things that these people do. If it was good, he
(peace and blessings of Allaah be upon him) would have done it before us. 

Ya’qoob (peace be upon him)
did not strike his chest or scratch his face, or shed blood or take the day
of the loss of Yoosuf as a festival or day of mourning. Rather he remembered
his missing loved one and felt sad and distressed because of that. This is
something no one can be blamed for. What is forbidden is these actions that
have been inherited from the Jaahiliyyah, and which Islam forbids. 

Al-Bukhaari (1294) and
Muslim (103) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon him)
said: “He is not one of us who strikes his cheeks, rends his garment, or
cries with the cry of the Jaahiliyyah.” 

These reprehensible actions
that the Shi’ah do on the day of ‘Ashoora’ have no basis in Islam. The
Prophet (peace and blessings of Allaah be upon him) did not do them,
nor did any of his companions. None of his companions did them when he or
anyone else died, although the loss of Muhammad (peace and blessings of
Allaah be upon him) was greater than the death of al-Husayn (may Allaah be
pleased with him). 

Al-Haafiz Ibn Katheer (may
Allaah have mercy on him) said: Every Muslim should mourn the killing of
al-Husayn (may Allaah be pleased with him), for he is one of the leaders of
the Muslims, one of the scholars of the Sahaabah, and the son of the
daughter of the Messenger of Allaah (peace and blessings of Allaah be
upon him), who was the best of his daughters. He was a devoted worshipper,
and a courageous and generous man. But there is nothing good in what the
Shi’ah do of expressing distress and grief, most of which may be done in
order to show off. His father was better than him and he was killed, but
they do not take his death as an anniversary as they do with the death of
al-Husayn. His father was killed on a Friday as he was leaving the mosque
after Fajr prayer, on the seventeenth of Ramadaan in 40 AH. ‘Uthmaan was
better than ‘Ali according to Ahl al-Sunnah wa’l-Jamaa’ah, and he was killed
when he was besieged in his house during the days of al-Tashreeq in
Dhu’l-Hijjah of 36 AH, with his throat cut from one jugular vein to the
other, but the people did not take his death as an anniversary. ‘Umar ibn
al-Khattaab was better than ‘Ali and ‘Uthmaan, and he was killed as he was
standing in the mihraab, praying Fajr and reciting Qur’aan, but the people
did not take his death as an anniversary. Abu Bakr al-Siddeeq was better
than him but the people did not take his death as an anniversary. The
Messenger of Allaah (peace and blessings of Allaah be upon him) is the
leader of the sons of Adam in this world and the Hereafter, and Allaah took
him to Him as the Prophets died before him, but no one took the dates of
their deaths as anniversaries on which they do what these ignorant Raafidis
do on the day that al-Husayn was killed. … The best that can be said when
remembering these and similar calamities is that which ‘Ali ibn al-Husayn
narrated from his grandfather the Messenger of Allaah (peace and
blessings of Allaah be upon him), who said: “There is no Muslim who is
afflicted by a calamity and when he remembers it, even if it was in the dim
and distant past, he says Inna Lillaahi wa inna ilayhi raaji’oon
(verily to Allaah we belong and unto Him is our return), but Allaah will
give him a reward like that of the day when it befell him.”

Narrated by Imam Ahmad and
Ibn Majaah, end quote from al-Bidaayah wa’l-Nihaayah (8/221). 

And he said (8/220): The
Raafidis went to extremes in the state of Bani Buwayh in the year 400 and
thereabouts. The drums were beaten in Baghdad and other cities on the day of
‘Ashoora’, and sand and straw was strewn in the streets and marketplaces,
and sackcloth was hung on the shops, and the people expressed grief and
wept. Many of them did not drink water that night, in sympathy with
al-Husayn, because he was killed when he was thirsty. Then the women went
out barefaced, wailing and slapping their faces and chests, walking barefoot
in the marketplaces, and other reprehensible innovations… What they intended
by these and similar actions is to impugn the state of Banu Umayyah (the
Umayyads), because he was killed during their era. 

On the day of ‘Ashoora, the
Naasibis of Syria do the opposite of what the Raafidis and Shi’ah do. They
used to cook grains on the day of ‘Ashoora and do ghusl and perfume
themselves, and wear their finest garments, and they took that day as an Eid
for which they made all kinds of food, and expressed happiness and joy,
intending thereby to annoy the Raafidis and be different from them.

 Celebrating that day is an
innovation (bid’ah), and making it an anniversary for mourning is also an
innovation. Hence Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him) said: 

Because of the killing of
al-Husayn (may Allaah be pleased with him), shaytaan caused the people to
introduce two innovations: the innovation of mourning and wailing on the day
of ‘Ashoora’, by slapping the cheeks, weeping, and reciting eulogies. … and
the innovation of rejoicing and celebrating. … So some introduced mourning
and others introduced celebration, so they regarded the day of ‘Ashoora’ as
a day for wearing kohl, doing ghusl, spending on the family and making
special foods. … And every innovation is a going astray. None of the four
imams of the Muslims or any other (scholars) regarded either of these things
as mustahabb. End quote from Minhaaj al-Sunnah (4/554). 

It should be noted that
these reprehensible actions are encouraged by the enemies of Islam, so that
they can achieve their evil aims of distorting the image of Islam and its
followers. Concerning this Moosa al-Musawi said in his book al-Shi’ah
wa’l-Tas-heeh:  

But there can be no doubt
that striking heads with swords and cutting the head in mourning for
al-Husayn on the tenth day of Muharram reached Iran and Iraq and India
during the British occupation of those lands. The British are the ones who
exploited the ignorance and naiveté of the Shi’ah and their deep love for
Imam al-Husayn, and taught them to strike their heads with swords. Until
recently the British embassies in Tehran and Baghdad sponsored the Husayni
parades in which this ugly spectacle appears in the streets and alleyways.
The aim of the British imperialist policy of developing this ugly spectacle
and exploiting it in the worst manner was to give an acceptable
justification to the British people and the free press that opposed British
colonialism in India and other Muslim countries, and to show the peoples of
these countries as savages who needed someone to save them from their
ignorance and savagery. Images of the parades that marched in the streets on
the day of ‘Ashoora’, in which thousands of people were striking their backs
with chains and making them bleed, and striking their heads with daggers and
swords, appeared in British and European newspapers, and the politicians
justified their colonization of these countries on the basis of a humane
duty to colonize the lands of these people whose culture was like that so as
to lead these peoples towards civility and progress. It was said that when
Yaseen al-Haashimi, the Iraqi Prime Minister at the time of the British
occupation of Iraq, visited London to negotiate with the British for an end
to the Mandate, the British said to him: We are in Iraq to help the Iraqi
people to make progress and attain happiness, and bring them out of
savagery. This angered Yaseen al-Haashimi and he angrily walked out of the
room where the negotiations were being held, but the British apologized
politely and asked him with all respect to watch a documentary about Iraq,
which turned out to be a film about the Husayni marches in the streets of
al-Najaf, Karbala’ and al-Kaazimiyyah, showing horrific and off-putting
images of people striking themselves with daggers and chains. It is as if
the British wanted to tell him: Would an educated people with even a little civility do such things to themselves?! End quote. 

And Allaah knows best.

Commentary on the hadeeth “Bad omens are to be found in a woman, a house and a horse”

 

What is the meaning of the hadith of the Prophet (saaw) which states that there is an evil omen in the woman and the horse? Does it mean, that in general women and horses are evil?.

Praise be to Allaah.
 

 

What is proven in the Sunnah is that it is
forbidden to believe in bad omens (tatayyur) or warn others about them, and that this is a kind of shirk. For example, al-Bukhaari (5776) and
Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him)
said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah)
and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.” 

Ahmad (4194), Abu Dawood
(3910), al-Tirmidhi (1614) and Ibn Maajah (3538) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Tiyarah (belief in evil omens) is shirk.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Ahmad (7045) and
al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets
tiyarah stop him from doing something is guilty of shirk.” They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra
illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds (omens) except from
You, and there is no god beside You).” [Classed as hasan by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264]

Al-Tabaraani narrated in
al-Kabeer from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who
practices augury [seeking omens in birds] or has that done for him, or who practices divination or has that done for him, or who practices
witchcraft or has that done for him.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5435. 

Al-Nawawi (may Allaah
have mercy on him) said in Sharh Muslim, no. 2224:  

Tatayyur (belief in bad omens) is pessimism, and is based
on something disliked, be it a word or action or something seen… They used to startle birds to make them move; if they went to the right they
would regard that as a good omen and go ahead with their journeys or other plans, but if they went to the left they would cancel their journeys
and plans, and regard that as a bad omen. So it would often prevent them from doing things that were in their interests. Islam cancelled out all
that and forbade it, and said that it had no effect, whether good or bad. This is what is meant by the words of the Prophet (peace and blessings
of Allaah be upon him): “There is no tiyarah (superstitious belief in bird omens),” and in another hadeeth, “Tiyarah is shirk” – i.e., the belief
that it can bring benefit or harm, if they act upon it believing that it has any effect, then this is shirk, because they think that it has an
effect on what one does or that it can make things happen. 

This is the basic principle regarding bad omens (tatayyur).
But there are ahaadeeth which indicate that a bad omen may be in a woman, a house or a horse.

Al-Bukhaari (5093) and Muslim (2252) narrated from
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Bad omens are in a woman, a house and a horse.”

Al-Bukhaari (5094) and Muslim, (2252) narrated that Ibn
‘Umar said: Mention of bad omens was made in the presence of the Prophet (peace and blessings of Allaah be upon him), and the Prophet
(peace and blessings of Allaah be upon him) said: “If bad omens are to be found in anything, it is in a house, a woman and a horse.”

Abu Dawood (3924) narrated that Anas ibn Maalik said: A man
said: “O Messenger of Allaah, we were in a house and our numbers and wealth were great, then we moved to another house where our numbers and
wealth decreased.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Leave it, it is bad.” This hadeeth was classed
as hasan by al-Albaani in Saheeh Abi Dawood. 

The scholars differed concerning these ahaadeeth and how to
reconcile them with the ahaadeeth that forbid tatayyur. Some of them interpreted them as they appear to be, and said that this is an exception
from the ruling on tatayyur, i.e., that tatayyur is forbidden unless a person has a house which he does not want to live in, or a wife whom he
does not want to keep company with, or a horse or servant, all of which he should get rid of by selling them, or by divorcing the wife.

Others said that a house may be regarded as a bad omen when
it is too small, or there are bad neighbours who cause trouble; a woman may be regarded as a bad omen when she does not produce children, or she
has a sharp tongue, or she behaves in a suspicious manner; a horse may be regarded as a bad omen when it is not used in jihad, or it was said,
when it is difficult to handle or it is too expensive; and a servant may be regarded as a bad omen when he has a bad attitude or is not
trustworthy or reliable.

Sharh al-Nawawi ‘ala Muslim.

The correct view is that all types of belief in bad omens
are condemned, and that no kinds of women, houses or animals can cause harm or bring benefit except by Allaah’s leave. Allaah is the Creator of
both good and evil. A person may be tested with a wife who has a bad attitude, or a house in which there is a lot of problems, in which case it is
prescribed for him to rid himself of these things, fleeing from the decree of Allaah to the decree of Allaah, and so as to avoid falling into
pessimism and belief in bad omens which is forbidden.

Ibn al-Qayyim (may Allaah have mercy on him) said:

“Another group said:
regarding these three as bad omens only affects those who believe in that. Whoever puts his trust in Allaah and does not believe in omens and
superstition, that does not affect him. They said: this is indicated by the hadeeth of Anas, ‘A bad omen only affects the one who believes in it.’
If a person believes in bad omens, Allaah may make that the cause of bad things happening to him, just as He may make trust in Him and making Him
alone the focus of one's fear and hope one of the main causes of warding off evil that people may superstitiously expect.

The reason for that is
that tiyarah (superstitious belief in omens) implies shirk or associating others with Allaah, fearing others besides Him and not putting one’s
trust in Him. The superstitious person attracts evil to himself, so the superstition affects him more, because he did not protect himself with
belief in Allaah alone and trust in Allaah. If a person fears something other than Allaah, it gains control over him and he is tormented by it; if
he loves something else as well as Allaah, he will be tormented by it; if he puts his hope in something alongside Allaah he will be let down by
it. These matters are well known from real life and there is no need to provide further evidence. Everyone inevitably feels superstitious but the
strong believer wards off those superstitious feelings by putting his trust in Allaah. Whoever puts his trust in Allaah, He will suffice him and
he will have no need of anyone or anything else. Allaah says (interpretation of the meaning):

“So when you want to
recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one).

Verily, he has no
power over those who believe and put their trust only in their Lord (Allaah).

His power is only over those who obey and follow him (Satan), and those who join partners
with Him (Allaah, i.e. those who are Mushrikoon, i.e., polytheists)”

[al-Nahl 16:98]

Hence Ibn Mas’ood said:
“All of us sometimes feel superstitious, but Allaah causes it to disappear when we put our trust in Him.” They said: superstition with regard to
houses, women and horses may affect only those who believe in it; as for the one who puts his trust in Allaah and fears Him alone, and does not
believe in bad omens, then horses, women and houses cannot be bad omens for him.

Then he said:

Whoever believes that
the Messenger of Allaah (peace and blessings of Allaah be upon him) attributed a superstitious effect to anything in the sense that it may
have an effect in and of itself independently of Allaah is telling a serious lie against Allaah and His Messenger and has gone far astray. His
speaking of bad omens existing in these three things does not constitute proof of what he had denied before. All it means is that Allaah may a
superstitious effect in objects for those who come near them or live in them, and there may be some blessing in some objects, and anyone who comes
nears them is not affected by bad omens or anything bad. This is like when Allaah gives parents a blessed child and they experience goodness
because of him, whilst He gives others a mean child and they experience bad things because of him. This applies to what may Allaah may bestow on
His slave of houses, wives and horses. Allaah is the Creator of good and evil, good luck and bad luck. So some of these things may be “lucky” and
blessed and bring happiness for those who come into contact with them, so they are blessed; and some of them may be “unlucky” and bring “bad luck”
to those who come into contact with them, all by the will and decree of Allaah, just as He has created all other causes and effects which may
vary. So He has created musk and other fragrant substances, which give delight to all those who come into contact with them, and He has created
their opposites which cause disgust to all those who come into contact with them. The difference between the two types is known from experience.
The same applies to houses, women and horses. This is one thing, and the shirki belief in bad omens is something else altogether.

He said concerning the
Prophet’s command to that family to leave that house, as mentioned in the hadeeth quoted above:

This is not the kind of
superstition that is forbidden. Rather he told them to leave it when they started to think along these lines, in order to achieve two aims and two
benefits:

1 – It was so that they
would leave a place that they disliked and felt scared in because of what had happened to them there, so that they might find relief from the
panic, grief and depression that assailed them there, because Allaah has made it man’s nature to hate that which causes him harm even though it is
not the fault of that thing, and to love that which brings him happiness, even though the thing itself does not intend to do good. So he commanded
them to leave that which they disliked, because Allaah sent him as a mercy, and did not send him as a torment. He sent him to make things easy,
not to make things hard. So how could he have told them to stay in a place where they were unhappy and felt scared to stay because of the great
losses they had suffered there, when that would serve no purpose of worship or increase their piety or guidance, especially when they had stayed
there for so long after they had begun to feel uncomfortable there which made them superstitious. So this protected them from two serious things:

1 – Committing shirk

2 – Protecting them from
something bad happening to them because of their superstition, which usually affects those who believe in it. So he protected them because of his
great mercy and kindness from these two disliked things, by telling them to leave that house and move to another without any harm coming to them
with regard to either their worldly or religious interests. 

Miftaah Daar
al-Sa’aadah, 2/258 

And Allaah knows best.