<b>A Reminder of the Story of `Aad and Thamud</b>

Imam Ibn Kathir Vol 8

<b>As for `Ad, they were arrogant in the land without right and they said: 'Who is mightier than us in strength?' See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat! </b>

<b>So, We sent upon them a Sarsar wind in days of calamity that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing, and they will never be helped.</b>

<b>And as for Thamud, We showed them the path of truth but they preferred blindiness to guidance; so the Sa`iqah of </b>

disgracing torment seized them because of what they used to earn.

And We saved those who believed and had Taqwa.

Qur'an, Fussilat [41:15-18]

Explanation:

<b>"As for `Ad, they were arrogant in the land without right."</b>

means, they were arrogant, stubborn and disobedient.

<b>"and they said: 'Who is mightier than us in strength?'"</b>

They boasted of their physical strength, and power; they thought that this would protect them from Allah's punishment.

<b>"See they not that Allah Who created them was mightier in strength than them."</b>

Means, do they not realize, when they are showing enmity, that He is the Almighty Who created all things and gave them whatever strength they have, and that His onslaught will be far greater? This is like the Ayah:

<b>"With Hands did We construct the heaven. Verily, We are able to extend the vastness of space thereof." (51:47)</b>

They openly opposed the Almighty and denied His signs and disobeyed His Messenger. Allah said:

<b>"So We sent upon them a Sarsar wind." Some said that this was strongly blowing wind; others said that it was a cold wind. It was also said that it is the wind that makes a noise. The truth that it was all of these things, for it was a strong wind that was an apt punishment for their being deceived by their physical strength. It was also intensely cold, as Allah says:</b>

"with a Sarsar wind!" (69:6), meaning a very cold wind. It also made a furious sound. Additionally, there is a famous river in the east which is called Sarsar because of the noise it makes as it flows.

<b>"in days of calamity" means, consecutive days.</b>

"seven nights and eight days in succession" (69:7). This is like the Ayah:

<b>"on a day of calamity, continuous" (54:19) </b>i.e., the punishment began on a day which was of evil omen for them, and this evil omen continued for them,

<b>"seven nights and eight days in succession" </b>(69:7) until they were destroyed, every last one of them, and their humiliation in this world was joined to their punishment in the Hereafter. Allah says:

<b>"that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing."</b>

meaning, more humiliating for them.

<b>"and they will never be helped."</b> means, in the Hereafter, just as they were never helped in this world, and they had no one who could protect them from Allah or save them from His punishment.

<b>"And as fir Thamud, We showed them the path of truth"</b>

Ibn 'Abbas, may Allah be pleased with him, Abu Al-Aliyah, Sa`id bin Jubayr, Qatadah, As-Suddi and Ibn Zayd said, "We explained to them." [At-Tabari 21:448 Surah Hud 11:94] Ath-Thawri said, "We called them."

Allah's saying: <b>"but they preferred blindness to guidance;" </b>

means, 'We showed them the truth and made it clear to them through the words of their Prophet Salih, but they opposed him and rejected him, and they slaughtered the she-camel of Allah which He had made a sign for them of the truth of their Prophet.'

<b>"so the Sa`iqah of disgracing torment seized them"</b>

means, Allah sent upon them the Sa`iqah, [see volume five, the Tafser of Surah Hud 11:94] earthquake, intense humiliation, punishment and torment.

<b>"because of what they used to earn" </b>means, because of their disbelief and rejection.

<b>"And We saved those who believed"</b>

means, 'We saved them from among them, and no harm came to them;' Allah saved them along with His Prophet Salih, peace be upon him, because of their fear of Allah.

<b>Those Who Will Be Excused For Not Knowing</b>

Shaykh Abdul-Aziz bin Baaz rahimahullaah

Kitaab Majmoo' Fataawa wa Maqaalaat Mutnawwi'ah li Samaahat vol. 7, p. 132

Shaykh 'Abdul-Aziz bin Baaz rahimahullaah was asked 'Who are the ones who will be excused for ignorance about 'aqeedah and matters of fiqh?', to which he replied:

Praise be to Allâh.

Claiming that one is ignorant or using this as an excuse is a matter which needs further discussion. Not everyone can be excused for his ignorance. With regard to the things which were brought by Islâm, which the Messenger (peace and blessings of Allâh be upon him) explained and which were made clear in the Book of Allâh and are widely known among the Muslims, no claim of ignorance will be accepted in these cases, especially in matters with have to do with 'aqeedah and the basics of religion.

Allâh sent His Prophet (peace and blessings of Allâh be upon him) to teach the people their religion and explain it to them, and he conveyed the message clearly and explained to the ummah the truths of their religion. He explained everything and left them with a clear path which is always obvious. In the Book of Allâh there is guidance and light. If some people claim to be ignorant about things which are known to be essential parts of the religion and which are well known among the Muslims, such as claiming to be ignorant about shirk and worshipping anything other than Allâh, or claiming that salaah is not obligatory, or that fasting Ramadaan is not obligatory, or that paying zakaah is not obligatory, or that doing Hajj when one is able to is not obligatory - in these and similar matters, claims of ignorance are unacceptable from those who live among the Muslims, because they are matters which are well known among the Muslims. They are known to be essential parts of the Muslim religion and are widely known among the Muslims, so the claim of ignorance of these matters is unacceptable.

This is the case if a person were to claim that he does not know that what the mushrikeen do at the graves or idols is wrong, when they call upon the dead, seek their help, offer sacrifices to them and make vows to them, or offer sacrifices to the idols, stars, trees or rocks; or seek healing or help against their enemies from the dead or idols or jinn or angels or Prophets. All of these are things which are known essentially in the religion that they are major shirk (al-shirk al-akbar).

Allâh explained this clearly in His Book, and His Messenger (peace and blessings of Allâh be upon him) explained it clearly. He remained in Makkah for thirteen years warning the people against this shirk, and he preached the same message in Madeenah for ten years, explaining to them that it is obligatory for their worship to be purely and sincerely for Allâh Alone, and reciting to them the Book of Allâh, such as the verses (interpretation of the meaning):

"And your Lord has decreed that you worship none but Him" [al-Israa' 17:23]

"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [al-Fâtihah 1:5]

"And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)." [al-Bayyinah 98:5]

"So worship Allâh (Alone) by doing religious deeds sincerely for Allaah's sake only. Surely, the religion (i.e. the worship and the obedience) is for Allâh only." [al-Zumar 39:2-3]

"Say (O Muhammad): 'Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the 'Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.'" [al-An'aam 6:162-163]

And Allâh says, addressing His Messenger (peace and blessings of Allâh be upon him) (interpretation of the meaning):

"Verily, We have granted you (O Muhammad) Al-Kawthar (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only)." [al-Kawthar 108:1-2]

"And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh" [al-Jinn 72:18]

"And whoever invokes (or worships), besides Allâh, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al-Kaafiroon (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful" [al-Mu'minoon 23:117]

The same applies in the case of those who make fun of the religion, attack it, mock it and insult it - all of these are forms of major kufr and are things for which none may be excused on the grounds of ignorance, because it is well known in the religion that insulting the religion or insulting the Messenger (peace and blessings of Allâh be upon him) are forms of major kufr, as is making fun of the religion or mocking it. Allâh says (interpretation of the meaning):

"Say: 'Was it at Allâh, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?' Make no excuse; you disbelieved after you had believed" [al-Tawbah 9:65-66]

It is obligatory for the scholars in every place to spread this knowledge among the people and to make it known so that the common folk will have no excuse and so that this important knowledge will become widespread among them; and so that they will give up their attachment to the dead and seeking help from them whether that is in Egypt, Syria, Iraq or in Madeenah at the grave of the Prophet (peace and blessings of Allâh be upon him), or in Makkah or anywhere else; and so that the pilgrims and the people will be aware, and will know the laws and religion of Allâh. The silence of the scholars is one of the reasons for the loss and ignorance of the common folk. The scholars, wherever they are, must convey to the people the religion of Allâh and teach them about the unity of Allâh (Tawheed) and the kinds of shirk, so that they will give up shirk out of understanding and so that they will worship Allâh Alone with understanding. Similarly, they must speak out against the things that happen at the grave of al-Badawi, the grave of al-Husayn (may Allâh be pleased with him), or at the grave of Shaykh 'Abd al-Qaadir al-Jeelani or at the grave of the Prophet (peace and blessings of Allâh be upon him) in Madeenah and at other graves. The people must know that worship is due to Allâh alone, and no one else has any right to it, as Allâh says (interpretation of the meaning):

"And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)." [al-Bayyinah 98:5]

"So worship Allâh (Alone) by doing religious deeds sincerely for Allaah's sake only. Surely, the religion (i.e. the worship and the obedience) is for Allâh only." [al-Zumar 39:2-3]

"And your Lord has decreed that you worship none but Him." [al-Israa' 17:23]

i.e., your Lord has commanded. So the duty of the scholars throughout the Muslim world and in the areas where there are Muslim minorities and in every place is to teach the people about the unity of Allâh (Tawheed) and to educate them about the meaning of worshipping Allâh, and to warn them against associating anything with Allâh (shirk), which is the greatest of sins. Allâh has created the two races (of mankind and the jinn) to worship Him, and He has commanded them to do that, as He says (interpretation of the meaning):

"And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone)" [al-Dhaariyaat 51:56]

Worship means obeying Him and obeying His Messenger (peace and blessings of Allâh be upon him), devoting worship sincerely and purely to Him, and focusing one's heart on Him. Allâh says (interpretation of the meaning):

"O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious)" [al-Baqarah 2:21]

With regard to matters which may be unclear, such as some transactions and some matters of prayer and fasting, the one who is ignorant of them may be excused, as the Prophet (peace and blessings of Allâh be upon him) excused the man who entered ihraam dressed in a cloak and wearing perfume. The Prophet (peace and blessings of Allâh be upon him) said to him, "Take off the cloak and wash off the perfume, and do in your 'umrah what you do in your Hajj." He did not tell him to pay a penalty (fidyah) for his ignorance. By the same token, some matters which may be unclear should be taught to the one who is ignorant so that he will come to understand them. But as far as the basics of 'aqeedah, the pillars of Islâm, and things which are clearly haraam are concerned, claims of ignorance cannot be accepted from anyone who lives among the Muslims. If anyone who lives among the Muslims were to say, "I did not know that zinaa is haraam", this is no excuse. If he were to say, "I did not know that disobeying my parents is haraam," this is no excuse; rather he should be beaten and disciplined. Or if he were to say, "I did not know that homosexuality is haraam," this is no excuse. These are matters which are clear and are well known among the Muslims and in Islâm.

But if he lived in a land far away from the Muslim world or in a remote part of Africa where there are no Muslims around him, then the claim of ignorance may be accepted from him, and if he dies in that state his case will rest with Allâh; he will come under the same ruling as those who lived during the fatrah (time between two Prophets). The correct view is that they will be tested on the Day of Resurrection: if they respond and obey they will enter Paradise, and if they disobey they will enter Hell. But the one who lived among the Muslims but did actions of kufr and neglected the well known obligations, has no excuse, because the matter is clear and there are Muslims around him, who fast and perform Hajj. All of this is well known and widespread among the Muslims, so the claim of ignorance in this case is a false claim. And Allâh is the One Whose help we seek.

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاء أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ

Allaah, Jalla wa 3alaa, Says (~translation of meaning):

{There has already been for you an excellent example to be followed in Ibraaheem and those with him, when they said to their people, "Indeed we are disassociated from you and from whatever you worship other than Allaah. We have rejected you, and there has started between us and you animosity and hatred forever until you believe in Allaah alone."} (al-Mumtahinah v. 4)

Praise be to Allah, abundant praise that is adequate to His Mighty, peace and prayer be upon our Prophet and Messeger Mohamed, his household and companions

As salam Alykom brothers and sisters

and Peace to others

In this message, we seek nothing but Allah’s satisfaction, in order to fulfill our duty as Muslims and Insh a Allah present a correct image about our religion.

As we recently encountered in our little quite home some incidents which usually occur between brothers and sisters, just as in any other house in the Muslim community, we saw to underline some important factors about the interrelation among Muslims and non Muslims including whether or not we are commanded to make dua of destruction against them. For this purpose, we saw to only include Quran and events from the Messenger’s biography in order to save ourselves the trouble of any comments.

“ Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.” (Quran 6:108)

“And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)." (Quran 29:46)

This is Allah’s instructions not to initiate an aggressive dialogue with the non Muslims. Please not on the 2nd Ayah, the exception of who to talk to in a harsh manner.

“Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things

“ (Quran 2: 109)

Look at the command to forgive and overlook

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. “ (Quran 2:256)

“So if they dispute with thee, say: "I have submitted My whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah.s sight are (all) His servants.” (Quran 3:20)

“Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah. that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah.s Will). (Quran 3: 64)

“"And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah. (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah. He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things." (Quran 3: 73)

“Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

“ (Quran 3:13)

“They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

“ (Quran 3: 114)

‘If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. That is because they are men without knowledge. * How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous.” (Quran 9:6-7)

Be hard on non Muslims who are fighting Muslim:

“They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks (Quran 4:089)

we are all aware of the incident of Ta-ef, when the Messenger of Allah (PAPBUH) was so badly treated from people there, that he sat next to a wall invoking upon Allah, and Allah sent him the angle of mountains telling him if he wants he has a command from Allah to pull down the two mountains over the people. What did the Messenger say, did he make dua against them of destruction? No he said, no just in case one of them will become a Muslim.

This is the attitude of the Messenger of Allah (PAPBUH)

I don’t think we need more comments

As for the relation among Muslims:

“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.

12. O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear Allah. For Allah is Oft-Returning, Most Merciful.

13. O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).’ (Quran 49: 11-13)

“Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.” (17:53)

“Is there any Reward for Good - other than Good?” (55:60)

we really encourage all of us to just ponder carefully on the ayahs, reflect upon, and thus realize what are the grounds of our attitude here in our little home that we aim Insh aAllah to institute it in general.

We urge all members to try hard to apply such methodology, it really makes life much easier in general.

One last thing, just ponder on the story of Al Khidr and Mussa (SAW) in Surat Kahf, how Mussa thought he is the most knowledgable and Allah taught him a practical lesson through Al Khidr.

Praise be to Allah who guided us for this, if it was not for Him we wouldn't have been guided, prayer and peace on our Messenger Mohamed

May Allah accept

From Ibn Umar (ra) who said that Allah's Messenger said:

"When you take part in 'eenah (A transaction that invovles usury (interest) transactions, take hold of the tails of cows, become satisfied with cultivation and abandon Jihaad, Allah will send humiliation upon you and he will not remove it until you return to your Deen" (1)

The state of affairs of the Ummah described in this Hadeeth is "something that we are witnessing and its signs are seen upon the Muslims, in that they have become slaves of the earth and of agriculture. Indeed this is apparent in every nation that is enslaved by the earth, which has satisfied itself with agriculture, and it is Jihaad in Islaam which is the prerequisite for success in the affairs - whether the slaves of Europe are pleased or not" (2)

This humiliation which the ummah is suffering has produced a very grave efffect which will ruin its people if they do not arouse from their slumber and awaken from their sleep - and this humiliation is disagreement and divergence

1 - Reported by Abu Dawood (eng trans vol 3 p 985 no 3455). Baihaqi (5/316) and adoolaabee in al kunna (2/65) and it is reported by Ahmad (no 4825) and Abu Umayyah at Tarsoosee in Musand Ibn 'Umar (no 22)

This hadith is raised to the level of hasan by combination of these two chains, particulary since it has other chains of narration which we will indicate so that they can be referred to : in at tabaranee's Mu'jamul Kabeer (no's 13583 and 13585), Musnad Abee Ya'ala (no 5659) . tashfeetul Mudadditheen (1/191) Musnad Ahmad (2/44 and 84), al kaamil of ibn adiyy (2/455 and 5/1998) and other sources

2. From a footnote of ahmad Shaakir to the Musnad (no 4835)

Assalam aleikum

When Imam Ahmed was imprisoned, the criminals would take him from his cell and the khilafa would command him to debate with the bida'a chiefs. Al Mutasim would say 'Woe to you Ahmed what are you saying' so Imam Ahmad (may Allah be pleased with him) would reply saying <b> Ya Ameer ul Mu'mineen give me something from the book of Allah or His Messenger</b> So they would flog him, and the next day come for him again. And Abu Abdullah would say the same thing, day after day.

Salih (his son) said. My father said, When they brought the whips al Mutasim examined them and said bring me different ones. Then he said to those who were to preform the lashing 'Come forward and lash him with severity'.

Muhammed Ibn Ibraheem Al Booshanjee said. In ar-Raqqah they began to remind Abu Abdullah about the allowance of verbally affirming to save ones self. So he replied What will we do with the hadeeth of Khabbaab "Amongst those who came before you a man would be sewn in half, but that would not cause him to abandon his religion" So we gave up all hope regarding him.

SubhanAllah our pious imams of the past, lived and died on the sunnah. They were imprisoned and killed. This is our history. SubhanAllah.

Why would we want to abandon the path of guidance for ignorance and hearsay? Please people read and learn something. And be careful of not referring back to the Book of Allah and His Messenger.

<b>Necessity to Refer to the Qur'aan and Sunnah</b>

Abdul-Qadir Abdul-Aziz

Allaah says,

<b>"If you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day. That is best and most commendable in the end" [4:59] also, He says,</b>

"And whatever you disagree upon, its decision is with Allaah" [42:10]

Ibn al-Qayyim said, "Based on these verses, scholars have agreed that referring to Allaah means referring to His Book, and referring to the Messenger, sallallaahu 'alayhi wa sallam, means referring to him in person when alive, to his Sunnah after his death." The first verse of Soorah an-Nisaa (Soorah 4), is also proof that the Sharee'ah has been perfected and completed.

Ibn al-Qayyim commented on this verse, "It covers everything that the believers may disagree upon concerning their religion, from the smallest to the greatest, whether hidden or evident. And if there were not a clear solution to their disagreement in Allaah's Book and His Messenger's Sunnah, or if they were not enough for that, then He would not have ordered us referral to them."

Sharee'ah is the Judge and is not to be judged: This is its power and its role. This means that the Sharee'ah rules and judges whether people's sayings and doings are correct or not. It judges between them when in conflict and disagreement. It confirms the right and abolishes the falsehood. This fact sometimes is violated through some wrong practices:

Fanaticism: The fanatics in the different Madhahib, schools of thought, judge the Qur'aan and Sunnah by what their Imaam say. For example, Abul Hassan al-Karkhy, a prominent Hanafi Imaam, said, "Every verse 'in the Qur'aan' that differs with our Madhhab's understanding is either wrongly interpreted or abrogated, and the same applies to every hadith as well."

Democracy: Today, one of the ugly examples of people taking the Divine Sharee'ah into their own hands, is the one related to the so-called democracy by taking people's opinion, directly or through their parliament, about implementing the Islamic Laws. The essence of this is subjugating the implementation of the Creator's Sharee'ah to the will of His creatures or rendering it to a mere choice like any human-set constitution or laws. This is total and clear disbelief, Kufr.

In explaining the Islamic Aqeedah, Imaam at-Tahawi said, concerning the one who rules with other than Allaah's rule, "If he thought that ruling in accordance with what Allaah has descended is not mandatory and that he has a choice in it, or he belittled it, while certain that it is Allaah's judgement, then he has committed Kufr, disbelief." No one from this Ummah is faultless except the Prophet, sallallaahu 'alayhi wa sallam. And so Allaah ordered us, when in conflict, to refer to Him and to His Messenger, sallallaahu 'alayhi wa sallam, and not to refer to anyone else's opinion or saying or laws. Hence it is understood that there can be fault in anyone's sayings except the sayings of Allaah and His Messenger, sallallaahu 'alayhi wa sallam. This also indicates that the claim of some sects that their Imaams are faultless is baseless.

Asserting this principle, Imaam Maalik said, "Any one's sayings may be corrected except those of the Prophet, sallallaahu 'alayhi wa sallam." And similar statements were quoted from Abu Hanifa, Ahmed, Shafi'ee and others although their exact words may differ a little. Allaah says, <b>"Had it been from other than Allaah, much discrepancy would have been found" [4:82]</b>

The referral to the Qur'aan and the Sunnah has to be done by those who qualify for it, the scholars, Allaah says,<b> "If you do not know, ask of those who possess the Message." [16:43]</b>

With regards to asking the scholars and referring to them, we caution the Muslims from two types of scholars:

1) Scholars who are deeply buried under their books and have lost contact with the outside world. Ibn al-Qayyim said, "The Mufti and the Governor cannot govern fairly unless they have two kinds of knowledge. The first is the understanding of the reality, being totally involved in it and being able to derive facts from what happened using evidence, indications and signs, until they are totally informed. The second is the understanding of Allaah's rulings depicted in His Book or through the sayings of His Messenger, sallallaahu 'alayhi wa sallam, and understanding how to apply them to the reality under consideration."

Also, Abu Batah al-Akbari said, "Imaam Ahmed said, 'It is not acceptable for a man to establish himself as Mufti unless he has five characteristics. First, he must have the intention. If he does not have an intention, there will be no light in him or in his speech. Second, he must have the knowledge, tolerance, dignity and tranquility. Third, he has to be sure of his speech and his knowledge. Fourth, he must be self sufficient (financially). If not he will be used by people. Fifth, he must know the people.' "

Ibn al-Qayyim commented on this saying, "Knowledge of the people is a great trait that every Mufti and Governor should have. They should be involved with the people, be very knowledgeable in enjoining the good and forbidding the evil, and then applying the one to the other. Otherwise they will do more harm than good. If they are not knowledgeable about people, they might mistake the oppressor for the oppressed and the rightful for the wrong-doer, and vice versa. If they are ignorant of the people, their circumstances and their customs, they will not be able to distinguish between the good and the bad. They have to be very knowledgeable in people's cunning, deception, fraud, customs and traditions. A fatwah is subject to change depending on the time, place, customs and traditions and that is all from Allaah's religion."

2) Scholars who sell themselves for worldly possessions. The Messenger of Allaah, sallallaahu 'alayhi wa sallam, said, "Keenness on money and worldly belongings will ruin someone's religion more effectively than a couple of hungry wolves can ruin in a herd of sheep, if left alone with it." (Daremi)

Ibn al-Qayyim said, "When people of knowledge prefer this worldly life and love it, they will definitely say what is not true about Allaah, in their fatawa, judgments, sayings and actions." This is due to the fact that Allaah's rulings are not always in accordance with people's desires especially those in positions of power and those who follow dubious paths. Their needs are always fulfilled in disagreement with the Truth. If the scholars and Governors have a liking to power and follow dubious paths, they will have their way only by using what opposes the truth. Beware of these two types of scholars. Those who have lost contact with reality and those who prefer worldly affairs especially in matters concerning jihad, enjoining the good and forbidding the evil, and everything that concerns tyrant rulers.

Ibn Taymiyyah has described both types of scholars in one saying, "It is imperative, concerning jihad, to take the opinion of the true religious people who have experience in real life, not the people who love this world and whose views on religion are not in depth. Their opinions and the opinions of those scholars who lack contact with reality and life should not be taken."

Turning Away From Pointless Talk

Imam Al-Bayhaqi

The Seventy-Seven Branches of Faith

Allah Most High has said: <b>Successful are the believers, who are humble in their prayers, and who turn away from pointless talk, [23:1-3] and: Those who do not bear witness to what is false, but when they pass by pointless talk, pass by with dignity, </b>

[25:72] and: When they hear pointless talk, they turn away from it. [28:55]

"Pointless talk" [laghw] is speech which is futile and irrelevant, and bears no relation to any true purpose. It brings no benefit to the one who utters it, and may well bring him misfortune instead.

<b>Ali ® related that the Messenger of Allah (sallallahu `alayhi wa sallam) said, "It is part of a man's sound practice of Islam that he leave alone that which is of no concern to him." [At-Tirmidhi, Ibn Majah] </b>

<b>Dhu'l-Nun said, "Whoever loves Allah lives truly, and whoever inclines to anything else damages his mind. A foolish man comes and goes, paying attention to what is nothing, while the intelligent man inspects his own thoughts scrupulously." </b>

Assalam aleikum

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Assalam Alekium, brothers and sisters

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waslam,

Just want to say Happy Eid to all humans on this earth and please spend this time with out Arguing or fighting , its time of that year when all humans celebration Eid with happiness.

Waheed Rafiq