Salam alaikum Admins..Where is my Privatmessages?...

Why they are removed? wassalam...

PS:If any1 has send me PM before site was down. I did not read it.

[A shocking and timely essay that expounds upon the movement that seeks to coexist with the west and abandon Jihad- all from within the ranks of the Ahl us-Sunnah wal-Jamâ’ah]

ALL PRAISE IS FOR ALLAH the Lord of the worlds, and may the prayers and peace be upon the most noble of the Prophets and Messengers; our Prophet Muhammad, and upon his family and companions…

As for what follows:

Indeed the mother (main) Sahwah in these latter times has started to live in a difficult period. It is a must for us to realize that these events that have taken the mother Sahwah by storm and that threaten to split it are not individual acts, and they are not from the realm of slips or a stumbling of the horseman (rare mistakes from one not accustomed or known to err). Rather, indeed it is a viewpoint that carries in its course-fundamentals and focal points that come to us from time to time. So after the Sahwah existed firmly and strongly, there has now split from it two view points, and there is no movement or power except by Allah:

The ‘Asrâniyûn (modernists): this is the first group that split and they are secularist with Islamic garb. I have previously written an essay that explains their fundamentals and levels.

The defeatist movement: this movement that has split off from the mother Sahwah is still in its infancy. From time to time it comes up with fundamentals that are "appropriate to the age and current situation", thereafter it is clothed with the garment of Ahl us-Sunnah wal-Jamâ’ah and the garb of pardoned and allowed Ijtihâds. The age of this movement is no older than approximately two years.

We shall begin with the second group that has split off from the mother Sahwah and it is what is called: the new Sahwah, or: the second Sahwah, or: the Sahwah of the Wâqi’ (current affairs), or: the correction of the Sahwah, or: the moderate Sahwah, or: the movement for a renewed Islamic address, or what they have recently named themselves: the moderate middle course movement. All of these names are synonymous with this movement. They have various proposals and methods that are new. From them:

The first fundamental in the subject of Imân and Kufr. In the area of Imân they lean towards Irjâ’ and in the area of Takfîr they lean towards Tajahhum (the way of the Jahmiyyah). It is for this reason that they do not declare the one who insults (be it Allah, His Messenger [sallallahu ‘alayhi was sallam], or His Dîn) until he believes, nor the one who rules by the man made laws until he believes, nor the one who allied with the Kuffâr until he believes, nor the one who makes an alliance with the Kuffar until he believes. All of these terms go back to one fundamental and that is Irjâ’. And from their fundamentals in the area of Takfîr:

a. Unrestricted and general warning from Takfîr without elucidation and detail.

b. A complete generalization of the difference between the speaker and what was spoken, and the doer and what was done- always and in every issue, whether it was in the area of major Shirk or in the open and apparent matters from the one whom the proof was established against-even though the causes (of Takfîr) were gathered and the preventative factors were been removed. For this reason, there are no personalities that they perform Takfîr of save the ones mentioned in the Qur’ân and the Sunnah (i.e. mentioned explicitly in the divine texts and not individuals of out times who have fallen into Kufr).

c. Abandonment of knowledge and understanding the area of Takfîr while warning (others) from learning it and gaining understanding of it-and not teaching it or writing about it. This, as well as warning from the books of the Imâms of the Najdî Da’wah and considering the study of the fundamentals of Tawhîd and repeating the book Kitab at-Tawhîd by Shaykh Muhammad Ibn Abdil Wahhâb to be without need- while also abandoning the study of the nullifiers of Islam and considering that to be a Fitnah and prodder to Takfîr.

d. A lack of attention to the issues of al-Walâ’ wal-Barâ’, and hatred and enmity and a lack of concern with disbelief in the Tâghût-and they repeat saying that we are not performing worship by doing that and that Allah will not ask about that and there is no benefit in that knowledge.

e. Unrestricted statements concerning the excuse due to ignorance and expansiveness in it even in the ignorance of those who reject and rebel and are shorthanded (in their affair even though knowledge was widely available to them). The affair has reached a point with some of them to where they give excuse to the ignorant ones of the Jews and Christians.

f. The call to mutual pardoning and world peace and constantly repeat that.

g. Warning from Takfîr of the Tâghûts who replaced (the Sharî’ah with man made laws) and throwing out those who perform Takfîr of them and declaring enmity towards them based on this fundamental.

h. Making certain particular personalities from the politically active ones the scale and litmus-so whoever performs Takfîr on them-even if they carried out that which is cause for evident Kufr and the preventing factors are raised-then he is a Harûrî Takfîrî and person of Fitnah and not from Ahl us-Sunnah.

And in the area of Jihad, it (the new Sahwah) it is a group that cancels armed Jihad and it is Mukhdhilah (abandons those performing it) and Murjifah- those who hold back. They place stages of inability in front of the armed Jihad that in reality conclude with a cancellation of Jihad. They replace it with the Jihad of the word or the web- "the internet", or the Jihad of Tarbiyah (cultivation) or the Jihad of side issues by which they have corrupted the people and the youth of the Sahwah. Some of them are of the view that there is no offensive Jihad. They attack the Mujâhidûn and accuse them of hastiness and extremism and not possessing an understanding of the Wâqi’ (current affairs) and that they are Takfîriyûn, Khawârij and reactionaries only. They accuse them of having brought tribulations to the Ummah and not taking Shûra with the Ulamâ’-and (claimed) that they do not look after the harms and benefits and that they have made waste to the gains made by the Da’wah and dragged the Ummah into a conflict without preparation and being on equal terms-as well as other things of slander and tremendous oppression that they have oppressed their brothers with.

And from their misconceptions in this area is that the Ummah is not adequately prepared for Jihad and that it is not permissible to drag the Ummah into a battle that it is not ready for. And they make preparation (takâfu’) as a condition of Jihad and one that is preceded by cultivation (tarbiyah). They accuse the Mujâhidûn of having wasted the gains of the Sahwah, such as the closing down of the relief groups in the west and the Islamic centers therein. As well as (accusing them- the Mujâhidûn) of a paltry amount of knowledge based classes and authoring (of written works), and the domination of the west over the Internet and so on and so fourth. And they expel the Jihadiyûn from their circles, homes, and groups and perhaps even declare them to be sinners and they negate from them any reward and recompense and acceptance from Allah and they hold that their dead are not Shuhadâ’.

In the area of Fiqh they have opened up the door to concession and invented what is called-falsely and in slander- the Fiqh of making matters easy. It is choosing what agrees with the times and that which contains ease upon the people in what they claim to be from the matters in which the people of knowledge have differed over. This is despite the knowledge that the basis for the likes of this is that whatever is differed over by the people of knowledge then what is correct (in it) is to be declared based on what the textual evidences (the Qur’an and the Sunnah and consensus) indicates and proves. These people have reversed this whereby they declare matters to be the most correct on the basis of its ease upon the people. And by this false fundamental, the have issued legal verdicts in matters such as Hajj, buying, clothing, issues, what is related to matters pertaining to women, the Hijâb, the beard, prayer in congregation performed in the house, traveling without a Mahram, and extreme leniency in listening to singing and music with the evidence that there is a difference between hearing and actual listening, and traveling for the sake of enjoyment of women with a contract that appears to be permissible where in reality it is a sly way out for the sake of enjoyment only-therefore its reality is that is a marriage of Mut’ah without the intention of remaining with her or having children…and so on and so fourth. So, they have become people of desires and concessions in the area of Fiqh.

In the area of the stance with regard to the people of innovation and desires theirs is the practice of weighing and Muwâzanât (counter balancing) between the good and bad.

In the area of the stance with regard to the secularists and politicians theirs is the practice of dialogue and lowering the bridges and abandonment of waging Jihad (effort) against them and commanding and prohibiting them (Ar. Ihtisâ and (their practice) is abandoning the fundamentals of the Salaf with regard to them.

Focus from the political angle upon particular issues that no one disagrees on in order to earn the pleasure of everyone, while (at the same time) neglecting the issues of importance such as: Tawhîd, the basis of al-Walâ’ and al-Barâ’, the issues of disbelief in the Tâghût and issues related to the Jihâd and the Mujâhidûn and forbidding (the wrong) and hoping for reward in that.

Employing the style of the parliaments or alliance with the secularist or politicians, or the (people of) cultivation or intellectual pursuits and perceiving and taking that as a path for establishing the Islamic state.

Glorifying the aspect of the benefits (Islamic analysis of the weighing between the harms and benefits before the initiation of a particular action) and Shar’iyah politics-in their minds- even if it went against the legislation. Indeed most of their ways of giving evidence in support of their positions is by way of the benefits. It is for this reason that they criticized the destruction of the Buddha statues done by the Islamic Emirate of Afghanistan-with the evidence that the benefits necessitates delaying that and not hastening to destroy them. Then after that, they go on to invent supposed harms-even with the knowledge that the greatest and mightiest of benefits is the establishment of Tawhid and destruction of Shirk. They oppose the actions of the Mujâhidûn in the name of benefit and they compromise in matters of Aqîdah and fundamentals in the name of benefit. They utilize the political machinations in the name of benefit and Shar’iyah politics. They have particular words that go against the announced words in the name of benefit and Shar’iyah politics. They have abandoned giving clarification of the truth and refuting the mistake in the name of the benefit of gathering-as they claim- and they have abandoned taking back mistakes that they have secretly admitted to having been mistaken in all from the area of benefit and unity-even though the deception by it (the mistake) remains and continues to spread and the people of falsehood continue to utilize it.

Then they invented the issue of coexistence with the Americans in the manner of a shared earth and agreed upon fundamental principles along with removal of violence and terrorism coupled with cooperation upon that. They have invented this fundamental in a time in which the calls for dialogue and coexistence with the west- in particular with the Americans has increased-seeking to make the current events easy. This is in addition to the letter sent to some of the politicians for the sake of pleasing them. And they have promised to distribute and spread this fundamental as well as to write it and it is available.

When the refutations on the issue of coexistence appeared, they turned and watered down (matters) in order to cancel the area of refutations, considering it to be something that divides the Jamâ’ah and splits the ranks and that it is from the cause of separation and waste. They did that, whilst forgetting the path of the Salaf in refutations that clarify the truth and remove the falsehood-even though in the past they themselves refuted many famous legal verdicts and scholars and never did they look at the issue of refutations as being one that divides the Jamâ’ah and splits the ranks!

Based on this O beloved reader, I shall mention to you some samples of the refutations of the Salaf that was with the sole intent of clarifying the truth and rebutting the falsehood:

· Kitâb as-Siyar of al-Awzâ’î and it is a refutation against the Siyar of Abû Hanîfah, as well as the Kitâb ar-Radd ala’ Siyar al-Awzâ’î by Abû Yûsuf and the book, Kitâb ar-Radd ala’ Muhammad ibn al-Hasan ash-Shâfi’î

· The books entitled: ar-Radd ala’ al-Jahmiyyah: Imam Ahmad, ad-Dârimî, Abû Dâwûd in his Sunan, Ibn Mâjah in his Sunan, al-Radd ala’ Bishr al-Marîsî of ad-Darimî

· al-Musannaf by Ibn Abî Shaybah in the chapter in refutation against Abû Hanîfah [Rahimahullah], and the chapter in as-Sunnah by Abdullah ibn Ahmad (ibn Hambal) which contains the title: ar-Radd ala’ Abî Hanîfa

· The letter of as-Sajazî to the people of Zabîd in refutation upon the one who denied the letter and the voice (as part of Allah’s speech)

· The essay of Ibn al-Qudâmah al-Maqdisî in refutation against ibn Aqîl al-Hambalî

· The refutations of al-Bayhaqî against those who refuted ash-Shâfi’î such as the book: Bayân Khata’ man Akhta’ ala’ ash-Shafi’îand the book: al-Intiqâd ala’ ash-Shâfi’î

· The refutations of Abû Ya’lâ such as the book: Kitab ar-Radd ala’ ibn al-Libân ash-Shâfi’î and the book: ar-Radd ala’ al-Karramiyyah and the book: ar-Radd ala’ as-Sâlimiyyah

· The refutations of Ibn Taymiyah such as: ar-Radd ala’ al-Akhna’î, and the book: ar-Radd ala’ al-Bakrî, Qâ’idah fi ar-Radd ala’ al-Ghazalî fit-Tawwakul

· The book as-Sârim al-Munkî fil-Radd ala’ as-Subkî of Muhammad ibn Ahmad ibn Abdil Hadî

· The books of Ibn al-Qayyim in refutations

· The book: ar-Radd al-Wâfir ala’ man Za’ama bi’anna man samma Ibn Taymiyah Shaykh al Islam Kâfir by Ibn Nasiridîn al-Dimashqî

· The refutations of Shaykh Muhammad ibn Abdil Wahhab such as: Kitab ***îd al-Mustafîd in refutation of his brother Sulaymân, and an essay in refutation against the Râfidah

· The refutations of Abdul Latîf ibn Abdir Rahmân such as: Minhaj at-Ta’sîs fi kashf Shubuhât Dâwûd ibn Jurjîs and the book: al-Ithâf fi Radd ala’ as-Sahhâf and the book: Dalâ’il ar-Rusûkh fi Radd ala’ al-Manfukh, and the book al-Barahîn al-Islamiyyah fi Radd ash-Shibah al-Fârisiyyah

· The book Intisâr li Hizbillah al-Muwahhidîn wal Radd ala’ al-Mujâdil anil Mushrikîn by Abû Butain

· The book Tanbih an-Nabih wal Ghabi fil Radd ala’ al-Madârisi was-Sindi wal-Halabi by Ahmad ibn Isa’

· The refutations of Ibn Sahman such as: al-Asinnatul-Hidad fil Radd ala’ al-Alawi Haddad and as-Sawa’iq al-Mursalah ash-Shihabiyyah ala ash-Shibhil Dahiyah ash-Shamiyyah and Ta’yid Madh’hab as-Salaf wa Kashf Shubuhat man Had wanharaf wa Du’iya bil Yamani ash-Sharaf and al-Bayan al-Mubd li Shana’itil Qawl al-Majdi

· The book: Ghayatul Amani fil Radd ala’ an-Nabahani by Mahmud al-Alusi.

· The book: Naqd al-Mabani fi Fatwa al-Yamani and Tahqiq al-Maram fima Yata’alq bil-Maqam by Shaykh Sulayman ibn Hamdan

· Abdul Rahman al-Muallami in his book: at-Tankil bi ma fi Tanib al-Kawthari min al-Abatil

· Shaykh Abdullah Ibn Humaid in his book: ar-Radd ala’ ibn Mahmud

· The books of Shaykh Hamûd at-Tuwaijiri and from them: ar-Radd al-Qawi ala’ ar-Rafi’i wal-Majhul wal ibn Alawi wa bayan Akhta’ihim fil Mawlid an-Nabawi, as-Siraj al-Wahhaj fil-Radd ala’ ash-Shibli fil Isra’ wal-Mi’raj, and his book in refutation of the astronomers entitled: as-Sawa’iq ash-Shadidah ala’ Atba’ al-Hay’atil Jadidah

The second group that has split off from the mother Sahwah:

These are the extremists, and they are called the modernist. The propositions of this group is like that of the secularist with matters related to women, economy, politics, money and wealth, art and acting. They are Murji’ah in the area of Imân and Jahmiyyah in the area of Takfîr-along with Riqqah (lit; thinness, skinniness, frailty) in the Din and they are secularist when it comes to politics and rulership.

Note: there are some among the people of the Sahwah who agree with the defeatist movement in one or two fundamentals, in this case, he is not from them, nor is he to be considered in their ranks. With that however, it is feared that he will deviate towards their path if he does not catch himself. Concerning this one, it is to be said: he has erred in this (matter) only, and (in the rest) he remains on what he was upon and Allah knows best.

Besides the two previous groups, the mother Sahwah- and to Allah belongs all praise- has remained upon the fundamentals of Ahl us-Sunnah in Imân, Tawhîd, Takfîr, Jihad, politics, its stance towards the Kuffar and the secularists and misguided and innovators as well as in refusing to coexist (with the Kuffar) and the proposals of the secularists and other matters. The are the majority of the Sahwah today-and to Allah belongs all praise-and none have deviated from it save that small group who have brought about separating and division. We ask Allah guide us and them and to return them to the truth and to turn the Muslims away from division and separation and hatred and enmity and opposition to the Shari’ah.

And may Allah send the Salah and Salams upon our Prophet and his companions

Praise be to Allah the All –Knower and prayer and peace be upon His

Messenger Mohamed. May Allah be Glorified accept all our deeds only

to gain His satisfaction and success on earth and the Hereafter.

Haj is the fifth pillar of Islam, which becomes compulsory only under

the condition of availability of the necessary resources. Those

possibilities include financial, health, and transportation as well

as other aspects of resources as reflected in "In it are signs

manifest; (for example), the station of Abraham; whoever enters it

attains security; pilgrimage thereto is a duty men owe to God, those

who can afford the journey; but if any deny faith, God stands not in

need of any of his creature" Quran 3: 97 (Al- Emran).

Rituals of Haj contain:

1. Intention (Neiya).

2. Undertake status of Ihram.

3. Tawaf (circling around Ka`baa 7 times): It is performed at three

different occasions:

 Arrival to Mecca.

 Descending from Arafa.

 Prior to departure from Mecca.

4. Shuttling between the two mounts of Safa and Marwa (7 times).

5. Spending the daytime of the 9th of Dhul Hijja until sunset at the

area of Arafa mountain.

6. Slaughter a sacrifice.

7. Stoning three symbols of the devil (Iblees).

In this message we will focus on the origins and symbols vested in

part of the rituals, we will not exhaust the subject in this article

since we intend to make a full coverage on due time according to a

schedule set for the religious lessons published on islammesge.com:

1. The Tawaf:

It was ordained since Adam who used to circle around the Ka`baa

(house of Allah). Throughout the different eras, it was subjected to

major distortion. Prior to the prophecy of Prophet Mohamed (prayer

and peace be upon him), worshipers circled around Ka`baa naked

whistling and clapping their hands which was the manner of their

worship at the time. So Allah revived the ritual of Tawaf in the

appropriate manner making it mandatory to be performed with great

respect equal to prayer.

2. Shuttling between the two mounts of Safa and Marwa (7times):

As Allah (SAW) commanded His Messenger Ibrahim (prayer and peace be

upon him) to escort both his wife Hajar together with the newly born

infant Ismail to the surrounding area of Ka`baa and leave them there.

Ibrahim conveyed the Diving order to the pious wife who without any

hestiatation told him as long as Allah commanded this; He will never

let us down. See how this reflects the sincere faith in Allah.

The old man who waited a long time for this child left the wife and

the baby in the deserted area while praying to Allah" O our Lord I

have made some of my offspring to dwell in a valley without

cultivation, by thy Sacred house; in order, O our Lord, that they may

establish regular prayer: so fill the hearts to some among men with

love towards them, and feed them with fruits: so that they may give

thanks" Quran 14: 37 (Ibrahim).

The infant started to be thirsty while there was no sign of water

around. The desperate mother decided to look for any source of water.

In her endeavor to do so, she shuttled between Safa and Marwa

mountains climbing over each of them in an effort to explore

possibilities of rescue and sources of water. During the exercise she

constantly and humbly prayed to Allah showing her dire need for an

immediate help. At last, after the seventh time, she was surprised to

find water sprang from underneath the baby's feet. She ran to the

source instructing the water (zimi zimi: it means do not spread).

This blessed source – due to Allah's Glory – is still and will

continue with Allah's willing to run until the day after. However,

over time two idols were installed on top of both mountains for

people to worship. This made the Muslims, at the time of Prophet

Mohamed (SAW) to be reluctant to perform the ritual of shuttling

between Safa and Marwa (Sa`ay). In order to institutionalize this

ritual, Allah Almighty revealed the verse "Behold! Safa and Marwa are

among the symbols of God, so if those who visit the house in the

season or at other times, should compass them round, it no sin in

them. and if any one obeyeth his own impulse to good, be sure that

God is he who recogniseth and knoweth" Quran 2: 158 (Al Baqara) which

came as a permission. Prophet Mohamed (SAW) as well performed the

ritual in order to establish the Sunna (While the two idols were

removed).

3. Spending the day time of the 9th of Ddul Hijja until sunset at the

area of Arafa mountain:

However, one who performs pilgrimage should spend the night at a spot

called Mina. That day: 8th of Dhul Hijja is called the (thinking day)

when Prophet Ibrahim (prayer and peace be upon him) saw a vision

carrying a command from Allah to slaughter his only son Ismail after

their final reunion. He again performed the same process of conveying

the Divine instructions to his son and wife. As expected their

response manifested deep faith and full submission to Allah. The son

said "Then, when (the son) reached (the age of) (serious) work with

him he said: O my son I see in vision that I offer thee in sacrifice

now see what is thy view (the son) said: O my father Do as thou art

commanded: thou will find me, if God So wills one practicing Patience

and constancy" Quran 37:102 (Assafat). Look at the style of reply.

The mother was equally submissive. Yet Prophet Ibrahim (SAW) waited

one day to confirm the vision, as the consequences are dramatic. Not

only this, as the father decided to fulfill the command, the son

offered him a set of advises, most important of which, was to keep

his face down during the operation. He wanted the father to avoid

agony and a situation in which he may grow tender if both their eyes

were met. He was concerned that this may affect the father's ability

to continue.

Next morning one has to move to mount of Arafa where Prophet Mohamed

spent the day of 9th Dhul Hijja. That day is marked as an extremely

special day to Allah. He calls on the angles expressing His

satisfaction and happiness about the presence of such a large number

of His servants anxiously looking forward for His pardon. He the

Merciful All – Generous grants them the pardon they expect from the

All- Forgiving.

3. Slaughter the sacrifice:

As both the father and son (Ibrahim and Ismail) fully submitted to

their Lord's command, and while the father was almost ready putting

the knife over the son's neck, Allah the Merciful sent down a

magnificent sheep (never seen a similar one on earth) to be

sacrificed instead. This was explained in Quran as follows: "So when

they had both submitted their wills (to God), and he had laid him

Prostrate on his forehead (for sacrifice)* We called out to him, O

Abraham* Thou hast already fulfilled the vision thus indeed do We

reward those who do right.* For this was obviously a trial* And We

ransomed him with a momentous sacrifice" Quran 37: 103-107 (Assafat).

Allah made this sacrifice part of the Haj rituals in order to remind

us every year with the magnitude of trials His Prophet Ibrahim (SAW)

experienced. Also for us to study the reactions of everybody

including the mother, who is not a prophet but just an ordinary human

being, during serious situations. The whole situation carries several

lessons for us to learn.

4. Stoning three symbols of the devil:

During the day of thinking in which Ibrahim wanted to give himself a

chance to confirm the necessity of executing the Divine order, as

usual the devil found an unprecedented chance to attack the pious

family. He materialized into a man and met Ibrahim first trying to

talk him off the fulfillment of the duty. Of course Ibrahim realized

that nobody but the only enemy of mankind could act in this manner.

Ibrahim picked stones from the ground and showered the devil. The

same situation was recurrent with the two other members of the family

the son and mother who exactly behaved the same way.

Allah the All – Wise made this action part of the Haj rituals. We

stone the devil symbol commemorating Ibrahim's family attitude

towards the devil that worked himself hard to convince them disobey.

While we stone as well the devil that is constantly trying hard with

all possible means to deviate each one of us from the right path. It

is a step, which helps us remember how dangerous this creature is to

us mankind. With each stone we physically target the devilish power

that portrays the correct path associated with full submission and

obedience to Allah as a very hard and difficult one. While the same

power decorates, pave and facilitates any other path, which leads to

sinful attitude.

These are not but part of the deep implications and lessons which we

obtain during Haj, since no one is ever capable of identifying full

wisdom of Allah inherent in any of the rituals He may be Glorified

ordained. We will never also be able to fully realize the magnitude

of blessing and benefit we achieve during any of the rituals in

general and Haj in particular.

May Allah be Glorified accept this presentation only in His name and

forgive any mistakes which are certainly from me. While the correct

contents are only made by virtue of His support and close assistance.

The Best Days in the World

Based on "Al-A`yaad fil Islaam" [by Muhammad.

al-Jibaly, published by QSS]

--------------------------------------------------------------------------------

The Blessed Days of Dhul Hijjah

In what follows, we will highlight some of the Sunnah

regarding these days, hoping by this to provide an

incentive to make the best out of them and gain

Allaah's reward, in shaa' Allaah.

The First Ten Days of Dhul-Hijjah

"The best days in the world are the Ten days." [ibn

Hibbaan, al-Bazzaar, authenticated in Saheeh Jaami`

us-Sagheer #1133]

"There are no days during which good deeds are more

beloved by Allaah than these (ten) days."

[al-Bukhaaree, at-Tirmidhee and others] The Prophet,

sallallaahu `alayhi wa sallam, was then asked: "Not

even Jihaad in Allaah's way?" He replied: "Not even

Jihaad in Allaah's way; except for a person who went

out (for Jihaad) with his self and wealth and came

back with none (i.e. lost all for Allaah)."

[at-Tirmidhee, authenticated in al-Albaanee's Irwaa'

ul-Ghaleel, #953]

All good deeds can be done during these days and the

early generations of Muslims used to exert themselves

excessively in worshipping Allaah. In particular,

fasting and dhikr (mentioning and remembering Allaah)

are to be done in plenty on these days.

Dhikr

Ibn `Abbaas commented on the verse <<.and to mention

Allaah's name [plentifully] on Known days>> [22:28] by

saying: <.these known days are the ten days [of Dhul

Hijjah].> [Tafseer ibn Katheer]

Fasting

One of the wives of the Prophet, sallallaahu `alayhi

wa sallam, said: "Allaah's Messenger used to fast the

(first) nine days of Dhul Hijjah, the day of

`Ashooraa', and three days of each month. [saheeh

Sunan Abee Daawood #2129]

Fasting on all these days, however, is not a waajib

(compulsory), nor is it a constant sunnah that the

Messenger, sallallaahu `alayhi wa sallam, never

dropped. `Aa'ishah said: "I never saw the Messenger,

sallallaahu `alayhi wa sallam, fast the ten days."

[Muslim]

The Day of `Arafah - The Best Day of the Whole Year

The day of `Arafah is the day when the pilgrims stand

in worship on the Mountain of `Arafah.

"Fasting the day of `Arafah expiates the [minor] sins

of two years: a past one and a coming one. And fasting

the day of `Aashooraa' expiates the sins of the past

year." [Muslim]

"There is no day on which Allaah `azza wa jall frees

people from the Fire as He does no the day of `Arafah.

He comes close (to those standing on `Arafah) and then

revels before His angels, saying: "What are these

people seeking?" [Muslim]

The Day of al-`Ad-haa

The tenth of Dhul-Hijjah is `Eed ul- Ad-haa or the day

of an-Nahr (slaughtering). It marks the conclusion of

the major rites of Hajj, and commemorates Allaah's

bounty on His Messenger Ibraaheem, when He gave him a

ram to sacrifice as ransom for his son Ismaa`eel,

`alayhimassalaam.

"The day of al-Fitr [i.e. `Eed ul-Fitr], the day of

an-Nahr, and the days of Tashreeq are `Eed days for us

Muslims. They are days of eating and drinking."

[Ahmad, an-Nasaa'ee, Saheeh ul-Jaami` #8192]

The Three Days Following `Eed ul-`Ad-haa

On these days, the pilgrims complete their rites,

Muslims continue with their `Eed celebrations, and are

prohibited to fast. "The days of tashreeq are days of

eating, drinking and mentioning Allaah." [Muslim]

The Sacrifice

Allaah `azza wa jall mentioned the sacrifice together

with the first and foremost worship in Islaam: prayer.

This is a clear indication of its great importance.

Thus He ordered His Messenger, sallallaahu `alayhi wa

sallam, to slaughter sacrifices by saying: <<.Pray

unto your Lord and slaughter [your sacrifice]."

[109:2]

Ruling

The general concensus of the Muslim scholars is that

the sacrifice is an important sunnah, and a worship

called for in the Law of Allaah. However, they differ

as to whether it is nafl (voluntary) or waajib

(mandatory) for those who can afford it. Some scholars

have explained the different ahaadeeth on the subject

by stating that the sacrifice is obligatory on those

who can afford it and not obligatory on those who

cannot.

Abu Hurayrah reported that the Messenger, sallallaahu

`alayhi wa sallam, said: "He who has the capacity, and

does not sacrifice, may not approach our musallaa

(place of prayer - on the `Eed)." [ibn Maajah, Ahmad

and others, authenticated by Al-Albaanee in Saheeh

Sunan Ibn Maajah, #2533]

Regarding this hadeeth, Imaam ash-Shaukaanee said:

"Prohibiting the one who could afford to sacrifice,

but did not do so, from approaching the musallaa

indicates that he must have left off a waajib, as it

becomes useless to offer the salaah without this

waajib [obligation]." [Nayl ul-Awtaar]

Avoid Cutting Hair or Nails

The one who plans to sacrifice (normally, the head of

household) is prohibited to cut his hair or nails from

the first Dhul Hijjah until he offers the sacrifice.

"For the one who has a slaughtering to perform (on

`Eed then, once the hilaal (crescent) of Dhul Hijjah

is observed, let him not cut any of his hair or nails

until he sacrifices." And in another narration: "Once

the ten days start, for those of you who havethe

intention to sacrifice, let them not cut any of their

hair or nails (until they sacrifice)." [Muslim] This

prohibition is the opinion of the majority of the

scholars of the early generations of Muslims.

Allaahu A`lam

Our last call is all praise is to Allaah and may His

salaah and salaam be upon our Prophet Muhammad and his

family.

from: http://www.islaam.com/ilm/bestdays.htm

Praise be to Allah, prayer and peace be upon His Messenger Mohamed Ibn Abdullah, his household, and companions.

""O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). *And ease my task for me; *And loose the knot (the defect) from my tongue"

In this humble research, we compiled Ayahs in Quran which define freeing a slave as one of the options to expiate sins.

" It is not for a believer to kill a believer except (that it be) by mistake; and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood-money, i.e. Diya) be given to the deceased’s family unless they remit it." (Quran 4:92)

1. For killing my mistake, the expiation is to free a believing slave plus paying an amount of money.

" Allâh will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation feed ten Masâkîn (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn[1]. And protect your oaths (i.e. do not swear much)[2]. Thus Allâh make clear to you His Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) that you may be grateful."

(Quran 5:89)

2. For expiation of an unfulfilled oath (to swear to do/not to do something and fail to comply with the oath) the options according to the ayah and pls note the order:

a. To feed 10 poor people.

b. To provide them with clothing.

c. To free a slave (without indicating whether a believing or non believing)

(In this situation, freeing a slave comes the last option making it equal feeding or providing clothes for 10 poor people)

" And those who make unlawful to them their wives by Zihâr and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allâh is All-Aware of what you do. * And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Miskîns (poor). That is in order that you may have perfect Faith in Allâh and His Messenger. These are the limits set by Allâh. And for disbelievers, there is a painful torment."

(Quran 58:3-4)

3. For a man to expiate when he vows that his wife became unlawful to him just like their own mothers, there are also 3 options and again pls note the order:

a. To free a slave (without indicating whether a believing or non believing).

b. To fast two months continuously.

c. To feed 60 poor people.

(In this situation, which is actually grave and thus the penalty must be effective enough to have people avoid it, freeing a slave comes first, which in this case as well equal fasting two continuous months or feeding 60 people). U can of course observe the importance of freeing a slave in this case.

"And what will make you know the path that is steep? * (It is) freeing a neck (slave)[2] *Or giving food in a day of hunger (famine), * To an orphan near of kin. * Or to a Miskîn (poor) cleaving to dust (out of misery)"

In this Ayah, freeing a slave or feeding the poor or orphans is not to expiate a sin but rather to be able to identify the correct path. In other words it is simply one of the highly recommended good deeds. Note here Allah started with freeing a neck (slave)

(Quran 90: 13)

Alhamdulelah who guided us for this and if it was not for Him we wouldn't have been guided.

السلام عليكم

وصلتنى هذه الرسالة الرائعة فرأيت أن أنشرها حتى ينتفع بها إخوانى وأخواتى

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بشـرى

>الوسوسة و أحاديث القلب لا يؤاخذ بها المسلم لما ثبت عن النبي صلى الله عليه و سلم انه قال: "ان الله تعالى تجاوز لأمتي عما حدثت بها أنفسها ما لم تتكلم به أو تعمل به"

>---------------------------------

> العادات العشر للشخصيه الناجحه

>هناك بعض العادات التي قد تطغى على المجتمع ، وقد تكون هذه العادات إما سلبية أو إيجابية ، وكم مرة حاولنا تغيير هذه العادات أعني السلبية لكن .... 0

>

>وقد يستفسر البعض عن سر نجاح بعض الناس في هذه الحياة

>

>من هذا المنطلق أكتب

>العاده الاولى

>السعي للتميز ، والدليل ( إنهم كانوا يسارعون في الخيرات ) ، (( أقربكم مني يوم القيامة أحاسنكم أخلاقا )) ، ((( إن الله يحب إذا عمل أحدكم عملا أن يتقنه ))) ... 0

>العاده الثانيه

>تحديد الأهداف والدليل ( فمن يعمل مثقال ذرة خيراً يره ومن يعمل مثقال ذرة شراً يره ) 0 الزلزله

>العاده الثالثه

>ترتيب الأولويات ، والدليل ( إن الصلاة كانت على المؤمنين كتابا موقوتا ) ، (( اعلم أن لله عملاً بالنهار لا يقبله بالليل، وعملاً بالليل لا يقبله بالنهار )) [ وصية إبي بكر لعمر ]... 0

>العاده الرابعه

>التخطيط والدليل ( وأعدوا لهم ما استطعتم من قوة ) ، (( اعقلها وتوكل )).... 0

>العاده الخامسه

>التركيز ، والدليل ( قد أفلح المؤمنون الذين هم في صلاتهم خاشعون ) ، (( إن الرجل لينصرف وما كتب له إلا عشر صلاته ، تسعها ، ثمنها ، سبعها ، سدسها ، خمسها ، ربعها ، ثلثها ، نصفها ))...0

>العاده السادسه

>إدارة الوقت والدليل ( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ) ، (( يا ابن آدم إنما أنت سويعات إذا ذهبت ساعة ذهب جزء منك )) [ حكيم ].

>العاده السابعه

>جهاد النفس ، والدليل ( والذين جاهدوا فينا لنهدينهم سبلنا ) ، (( الناجح من يكون راعياً لإرادته لا كلباً لها )) [حكيم] ....0

>العاده الثامنه

>البراعه الأتصاليه والدليل ( ولوكنت فظاً غليظ القلب لا نفضوا من حولك ) ، (( الكلمة الطيبة صدقة )) .....0

>العاده التاسعه

>التفكير الايجابي ، والدليل ( والعافين عن الناس والله يحب المحسنين ) ، (( إذا قامت الساعة وفي يد أحدكم فسيلة فليغرسها )) ....0

>العاده العاشره

>التوازن ، والدليل (والذين اذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما ) ، (( إن لبدنك عليك حقاً )) ، ((( سددوا وقاربوا وأبشروا ))) .....0

>---------------------------------

> مداخـل ابليـس

لإبليس اللعين ستة طرق للدخول إلى قلبك الذي يجب أن يكون معلق بالله فقط ، فيجب عليك معرفتها لكي تأخذ الحذر و تحكم على نفسك أين وصل إبليس من تمكنه منك و إذا وجدت نفسك في مراتب عالية فإنك بذلك عدو إبليس اللدود .. أعانك الله

>

>الطريقة الأولى:

>يقول لك أكفر فلو فعلتها ارتاح باله و لم يحمل لك هم.

>

>الطريقة الثانية:

>فإذا سلمت من الأولى فإنه يزين لك بدعة من عمل أو قول فتظن أنك على حق و تنسى أن كل بدعة ضلالة و كل ضلالة في النار.

>

>الطريقة الثالثة:

>فإذا سلمت من الأولى و الثانية انتقل إلى الثالثة و هي عمل كبيرة من الكبائر حتى يجعلك تذنب و لكن مع التوبة والإستغفار يغفر لك الله كما قال اهل العلم لا صغيرة من الإصرار و لا كبيرة مع الإستغفار.

>

>الطريقة الرابعة:

>فإذا سلمت من الطرق السابقة جاء لك بصغيرة تكون معك كل الوقت و معظمه حتى تنقص من حسناتك و علو درجاتك في الجنة مع الصديقين و الشهداء. و إن شاء الله بالتوبة تُغفر تلك الصغائر.

>

>الطريقة الخامسة:

>فإذا تبت من كل ذلك فأنت تعتبر الآن في المراتب العالية عند إبليس. فيأتي لك بطريقة خامسة و هي أن يشغلك بالأقل أجراً من الأعلى. فيجعل همك مثلاً على إماطة الأذى و بالرغم من أنها من الإيمان إلا أنها ليست الأعلى أجراً و هكذا.

>

>الطريقة السادسة و الأخيرة:

>فإذا سلمت من كل ذلك ، استخدم أصعب و أقوى أساليبه التي لم يسلم منها الأنبياء عليهم الصلاة السلام. و هي تسليط الأهل و الأقربون و من حولك من الناس لشتمك و إهانتك و إيذائك.

>

>

>فهل عرفـت مرتبتـك عند ابليـس اللعيـن ؟؟

>طب القلوب لإبن القيم الجوزيه – بتصرف

>

>

>---------------------------------

>

>

>---------------------------------

> وقفـة تــدبـّـر

>

>[ التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِينَ ]

ياحى يا قيوم ... برحمتك استغيث اصلح لى شأنى كله ولا تكلنى الى نفسى طرفة عين

لا اله الا انت سبحانك انى كنت من الظالمين *

اللهم انى اعوذ بك من الهم والحزن ..واعوذ بك من العجز والكسل .. واعوذ من الجبن والبخل ... واعوذ بك من غلبة الدين وقهر الرجال

Salam

U knw wt is life? How wld u define it? Most ppl nowhere days think of thier life evolves around love. U knw ppl get themselfs into a trap whihc they cnt get themselves out of espcially tennagers and yougsters today

I gt myself into this trap. U knw wen u actually fall in love with sum1, u 4get abt the rite and wrong. U get bilinded and dnt see wot ur actaully doing wrong, but if u do realise u still dnt act on it. I fell in love yeh wen i was 16. It was like sumthin so good great or wotever has happened to me. You knw as they say sum1 always ends up gettin hurt, well its so true they do.

I ended up gettin hurt. But wot did i actually achieve from all of it. At the end of the day nutin. I didnt get nething out of it. Yes i mite still like dat person today but there was no outsome from it.

Islam teaches us the rites and wrong in life, but how many ppl follow these teachings knowin wot they r. I myself didnt but i only realised my stupid actions wen it was all over or maybe i still havnt.

U knw now that i am out a relationship i feel i dnt knw hw to explain but like im fresh or sumthing an im myself, free from things. Im more focused on wot im doing (religion wise) but u knw the hardest thing comin out of a relationship is 4gettin abt it and puttin it to aside.

This is the story that must be told

Of a Muslim baby, not very old

Lying in her crib on a star-lit night

How could she know of those planes in flight?

She lies there quietly touching her nose

Watching her mobile, wiggling her toes

Oohing and cooing, so sweetly is she

Talking to someone, who could it be?

An angel is standing with her in the room.

The baby is smiling, unaware of her doom.

The crib starts to shake and the mobile goes round

Then suddenly comes the most deafening sound

The ceiling drops in, in a second or two...

On her crib so she ceases to coo...

No one knows how long she lies there

Who thought about it? Doesn't anyone care?

Is she alive?

Is she dead?

Is she in pain?

Now that you mention it, who knows her name?

Her name is Amel, in English we say Hope

Crushed between the rubble, her tiny fingers start to grope!

Where is my Mommy?

I love her so dear.

Come get me Mommy!

It's dark in here!

I'm scared and hungry and I can't see my feet,

There's blood in my mouth! Give me something to eat!

Where is Daddy?

Where's my big brother?

It hurts when I breathe!

Where is my mother?

How long have I been here?

Is this just a dream?

I open my mouth, but I can't even scream!

They appear again by my side.

This time with a tear I plead... Why have I died?

Am I alone in my suffering?

NO, there are many others.

In our grief and misery, we are all sisters and brothers.

Who are we, I ask you.. for what crime did we die?

They're throwing a party! Doesn't anyone cry?

Is it true?

Am I nothing?!

How could it be?

Don't they also have babies, just like me?

It is war they say, of which death is a part.

How blind they've become, how hardened of heart.

Did someone say hero?

To whom they speak?

A VICTORY CLAIMED FOR KILLING THE WEAK?!

Why are they happy?

Why are they proud?

Don't they know that I'm cold in my burial shroud?!

No war has been won; no ifs, buts or maybes,

They've only killed babies..

<b>The Islamic Verdict on Those Who Perform Espionage Against the Muslims</b>

Abu Mu'aadh al-Makki

<b>Brotherhood in Islam</b>

All Praise is to Allah عز وجل and His Salat on Prophet Muhammad صلى الله عليه وسلم and his companions. Before we get to the Islamic verdict on those who spy against the Muslims, we would like to mention some important principles that may serve as a guideline for understanding the serious nature of this issue. We must understand that Muslims are brothers unto each other. This principle is reflected in various verses of the Qur’an and authentic Hadith of Prophet صلى الله عليه وسلم.

Allah عز وجل says:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply you may obtain mercy. (The Quran 49:10)

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ

Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. (The Quran 48:29)

وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ

And those who came (into the faith) after them say: Our Lord Forgive us and our brothers who were before us in the faith, and place not in our hearts any rancor toward those who believe. Our Lord! Thou art Full of Pity, Merciful. (The Quran 59:10)

As for the Hadith of our beloved Prophet صلى الله عليه وسلم, they are numerous but it would suffice to cite only few of them.

Abdullah Ibn Umar (May Allah be pleased with him) narrated that Allah's Messenger صلى الله عليه وسلم said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” (Bukhari)

Uqbah ibn Amir (May Allah be pleased with him) narrated that Allah's Messenger صلى الله عليه وسلم said: “A believer is the brother of a believer, so it is not lawful for a believer to outbid his brother, and he should not propose an engagement when his brother has thus proposed until he gives up.” (Muslim)

Uthman Ibn Affan (May Allah be pleased with him) narrated that whenever the Prophet صلى الله عليه وسلم became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now.” (Abu Dawood)

The Disbelief of Those Who Help Disbelievers Against the Believers

Now that we have mentioned this important principle of brotherhood, we must also know that our relationship with the disbelievers is that of Baraa. [1] This necessitates that we do not support the disbelievers against the believers; neither do we give victory to the disbelievers over the believers. Whosoever supports the disbelievers against the believers is considered a disbeliever and apostate by the consensus of the scholars. [2] Such is supported by the various verses in the Quran and the authentic Hadith of the Prophet صلى الله عليه وسلم. Allah عز وجل says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

O you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.), they are but Auliya' to one another. And if any amongst you takes them as Auliya', then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrongdoers and unjust). (The Quran 5:51).

إنَّ الَّذِينَ ارْتَدُّوا عَلَى أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَى لَهُمْ ذَلِكَ بِأَنَّهُمْ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ وَاللَّهُ يَعْلَمُ إسْرَارَهُمْ

Verily, those who have turned back (have apostated) as disbelievers after the guidance has been manifested to them, Shaitan (Satan) has beautified for them (their false hopes), and (Allah) prolonged their term (age). This is because they said to those who hate what Allah has sent down: "We will obey you in part of the matter," but Allah knows their secrets. (The Quran 47:25-26)

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ

Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return. (The Quran 3:28)

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ

You (O Muhammad) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad), even though they were their fathers, or their sons, or their brothers, or their kindred (people). (The Quran 58:22)

There are numerous Hadith that also support the view that the believers must not support the disbelievers against other believers or otherwise they take the same ruling as that of the disbelievers.

A Hadith recorded by Bukhari supports this:

Abul Asswad (May Allah be pleased with him) narrated that an army unit was being recruited from the people of Medina and my name was written among them. Then I met 'Ikrima (May Allah be pleased with him), and when I informed him about it, he discouraged me very strongly and said, "Ibn 'Abbas (May Allah be pleased with him) told me that there were some Muslims who were with the pagans to increase their number against Allah's Apostle صلى الله عليه وسلم (and the Muslim army) so arrows (from the Muslim army) would hit one of them and kill him or a Muslim would strike him (with his sword) and kill him. So Allah revealed: “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. For these there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, Oft-Forgiving.” (The Quran 4:97)

This clearly shows that if anyone is seen in the ranks of the disbelievers, he will be treated on the basis of what is apparent in front of the Muslims. Those individuals who are coerced and under compulsion to join the disbelievers, they take the same ruling as the other disbelievers because this is what their apparent state is [3] . Then how severe would be the case of those who voluntarily rally to support the disbelievers and give victory to them? The ruling on them is similar to that of the disbelievers that they supported. [4]

<b>The Jasūs (Spy)</b>

Allah عز وجل says:

And spy not, neither backbite one another (The Quran 49:12)

Al-Nawawi (May Allah have mercy on him) said:

Some of the scholars said that tahassus with letter HA, ‘snooping’ means listening to other people’s conversations, and tajassus with letter JEEM, ‘spying’ means seeking out other people’s faults. it was also suggested that tajassus means looking for secrets. The word is mostly used in the sense of evil. The Jasūs ‘spy’ is the one who seeks out secrets for evil purposes and the nāmūs is the one who seeks out secrets for good purposes. And it was suggested that tajassus refers to looking for information for someone else, and tahassus means looking for information for oneself. This was the view of Tha’lab. And it was said that they mean one and the same, which is seeking out information about people’s state of affairs.

<b>Kinds of Spying</b>

Despised spying may be divided into two categories:

1. Spying that makes one sinful

2. Spying that expels one from the fold of Islam

<b>Spying that Makes One Sinful</b>

Spying can be a sin if a person seeks the faults of his Muslim brother for the sake of exposing him in front of other people. It may even be unveiling the secrets of a Muslim brother in front of others. Spying leads to backbiting and backbiting is Haram. Therefore, Allah has closed every door that leads to the evil of backbiting and has made spying Haram.

This form of spying is condemned in various Hadith of Prophet صلى الله عليه وسلم.

Abu Huraira (May Allah be pleased with him) narrated that the Prophet صلى الله عليه وسلم said, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!"). (Bukhari)

Ibn Abbas narrated that the Prophet صلى الله عليه وسلم said, "Whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do; and if somebody listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection …(Bukhari)

Abu Barza Al-Aslami (May Allah be pleased with him) narrated that the Prophet صلى الله عليه وسلم said: O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces him in his house. (Ahmad and Abu Dawood)

<b>Spying that Expels One From the Fold of Islam</b>

Spying can be Kufr (disbelief), if it is done for the sake of helping the disbelievers against the believers. Such an action takes the person out of the fold of Islam and makes him an apostate because it entails supporting the disbelievers against the believers. The disbelief of those who help disbelievers against the believers has already been discussed earlier. One additional proof is as follows:

In the two Sahihs of Bukhari and Muslim, an incident is narrated on the authority of Ali (May Allah be pleased with him). This incident took place during conquest of Makkah. Ali (May Allah be pleased with him) said:

Allah's Apostle صلى الله عليه وسلم sent me, Az-Zubair (May Allah be pleased with him) and Al-Miqdad (May Allah be pleased with him) saying, "Proceed till you reach Rawdat Khakh where there is a lady carrying a letter, and take that (letter) from her." So we proceeded on our way with our horses galloping till we reached the Rawda, and there we found the lady and said to her, "Take out the letter." She said, "I have no letter." We said, "Take out the letter, or else we will take off your clothes." So she took it out of her braid, and we brought the letter to Allah's Apostle. The letter was addressed from Hatib, bin Abi Balta’a to some pagans of Mecca, telling them about what Allah's Apostle intended to do. Allah's Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle صلى الله عليه وسلم! Do not make a hasty decision about me. I was a person not belonging to Quraish but I was an ally to them from outside and had no blood relation with them, and all the emigrants who were with you, have got their kinsmen (in Mecca) who can protect their families and properties. So I liked to do them a favor so that they might protect my relatives as I have no blood relation with them. I did not do this (with the intention) of Kufr or apostasy nor did I do it to choose disbelief after Islam." Allah's Apostle said to his companions, -As regards him; he (i.e. Hatib) has told you the truth." 'Umar (May Allah be pleased with him) said, "O Allah's Apostle صلى الله عليه وسلم! Allow me to chop off the head of this hypocrite!" The Prophet صلى الله عليه وسلم said, "He (i.e. Hatib) has witnessed the Badr battle (i.e. fought in it) and what could tell you, perhaps Allah looked at those who witnessed Badr and said, "O the people of Badr (i.e. Badr Muslim warriors), do what you like, for I have forgiven you.

This incident shows that supporting the disbelievers and giving them victory (over the Muslims) is apostasy and it takes one out of the religion of Islam. Such is evident for three reasons.

<b>The First Reason:</b>

The first reason being the statement of Umar (May Allah be pleased with him), "O Allah's Apostle! Allow me to chop off the head of this hypocrite!" in another narration, Umar said: “He (Hatib) has disbelieved” and in a different narration, after the Prophet صلى الله عليه وسلم told Umar (May Allah be pleased with him), “Has he not witnessed (fought) in the battle of Badr?” Umar (May Allah be pleased with him) responded by saying: “Certainly, but by supporting your enemies against you, he has annulled the covenant that existed between him and you.” This shows that Umar (May Allah be pleased with him) held the opinion that supporting the disbelievers against the believers is Kufr (disbelief) and Apostasy.

<b>The Second Reason:</b>

Even the Prophet صلى الله عليه وسلم affirmed Umar’s (May Allah be pleased with him) stance on this issue that the act that Hatib (May Allah be pleased with him) committed was an act of hypocrisy) but he, صلى الله عليه وسلم explained to Umar (May Allah be pleased with him) that the only reason he صلى الله عليه وسلم has made exception to Hatib’s (May Allah be pleased with him) case because Hatib (May Allah be pleased with him) is from the warriors of the battle of Badr.

<b>Third Reason:</b>

Hatib (May Allah be pleased with him) himself stated, “I did not do this (with the intention) of Kufr (disbeleif) or apostasy nor did I do it to choose disbelief after Islam.” This statement proves that even Hatib himself was aware that supporting the disbelievers against the believer’s is disbelief, and apostasy.

Then how is the situation of those who support the disbelievers and help them against the believers and give them victory over the believers? They ruling on such people is surely more severe than the one mentioned in this Hadith.

The Punishment for those Who Spy Against the Believers in Support of Disbelievers and Engage in other forms of Espionage

Scholars have differed concerning the punishment reserved for the one who engages in spying and espionage spy depending on his status. [5] The correct opinion however is that he is to be killed and his repentance is not accepted as is stated by numerous scholars.

Imām Sahnūn (May Allah have mercy on him) said:

“If a Muslim corresponds with ahl al-Harb (People that the Muslims are at war with), he is to be killed and is not asked to repent…”

Ibn al-Qāsim (May Allah have mercy on him) said:

He (spy) is to be killed and it is not known that he is to be asked for repentance. He is like a Zandiq.[6]

Ibn Taymiyyah (May Allah have mercy on him) said:

Mālik and a group of Ahmad’s companions (Hanbali scholars) hold the opinion that the spy is to be killed.[7]

والله أعلم وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

[1] Al-Bara is to hate and oppose anyone who opposes Allah, His Prophet, the righteous companions, and the righteous believers. Such opponents include disbelievers or polytheists, hypocrites, heretics, or the evil doers.

[2] Commenting on the verse And if any amongst you takes them as Auliya', then surely he is one of them. (The Quran 5:51), the scholar of al-Andalus, Ibn Hazm said, what is correct is that His statement, the Most High, And if any amongst you takes them as Auliya', then surely he is one of them. Is only upon its apparent (meaning) in that he is a disbeliever from the generality of disbelievers, and no two Muslims disagree about that. (al-Muhalla 11/138)

[3] This is in relation to the issue of assisting the disbelievers against the Muslims on the battlefront. No one is exempt from the ruling of disbelief and apostasy in this save the one who is actually under compulsion and along with that does not fight the Muslims. it is not allowed for the one under compulsion to fight the Muslims or to take the life of another Muslim. This is because he is not allowed to consider his own soul more sacred that the soul of the one whom he is ordered to kill Shaykh Sulayman ibn Abdillah aal-Ash-Shaykh said explaining the principle of coercion: No one is exempted from that (i.e. the ruling of disbelief and apostasy) save the compelled one and he is the one whom the Mushrikun overcome whereby they say to him: commit disbelief or: Do this or we will do (harm) to you and kill you.- Or they take him and torture him until he agrees to them (in their demand) So in that case, it is allowed for him to (show) agreement with the tongue whilst having contentment in the heart with Iman. (ad-Durrar as-Sanniyah 8/121)

[4] With this, we must also mention that Allah has commanded us to be just and it is on account of this justice that the Messengers were sent and the Books were revealed. Allah Who is free from all imperfections, stated: O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well Acquainted with what you do. (The Quran 4:135) And He also says: Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone - Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah's sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner, and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha' (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. (The Quran 16:90). The concept of justice is general for all human beings whether they be believers or disbelievers, and it is not permissible for any believer to show injustice to anyone even if such injustice is due to some resentment or hatred. Allah„ says: Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. (The Quran 60:8)

[5] Imam Nawai stated that as far as the spy from the enemies of the Muslims is concerned, then he is to be killed and there is consensus on this issue. But the difference is concerning those spies who live under the Muslim rule. Malik and Auzai are of the opinion that if the spy is a Dhimmi (Disbelievers living under the Muslim rule), then he has annulled the contract that existed between the Muslims and himself, thus he and may be killed. Shafi scholars are in variance with this opinion and say that he is not to be killed. They add to that that such a Dhimmi is only to be killed if it was stipulated in the Muslim contract between Muslims and the Dhimmis that they will not spy on the Muslims. Ibn Al-Qayyim is of the opinion that the case of the spy is left to the leader of the Muslims. He may kill him if he finds it beneficial and he may leave him if he finds beneficial. (See Nail al-Awtar by Shawkani and Zad Al-Ma’ad by Ibn Al-Qayyim)

[6] Aqidatur- Rasul, Muhammad Faraj, Page 191

[7] Majmu Al-Fatawa Vol 28. Page 109

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