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Quran Got it Right About Semen Production! [Analysis of the False Accusations on Quran 86:6-7]

Source: Yahya Snow’s Blog

Some Christians claim that the Quran has a scientific error in it regarding sperm production

This is incorrect again. The critic focuses on the verses 86:6-7, especially verse 7 as this is where their contention is directed. The critic claims the Quran (86:7) is telling us that semen is produced between the backbone (sulb) and the ribs (tara’ib). The Arabic words mentioned by the Quran are sulb and tara’ib. Tara’ib is thought to mean ribs, though there is some dispute. However, the chief point of interest is the word sulb. Sulb  can be translated as ‘loins’ or ‘backbone’ or ‘lower back’. The critic favours the translations which use the word ‘backbone’ as they use it to attack the Quran by claiming the Quran teaches that semen is produced between the backbone (sulb) and the ribs (tara’ib).

However, the critic is very selective in deciding which translation to use as he/she avoids the numerous translations which translate ‘sulb’ as ‘loins’. They avoid these translations as they scupper their critical claims straight away as loins. Here, the word loins refers to:

a. The region of the hips, groin, and lower abdomen.

b. The reproductive organs. (1)

So the critic refrains from using this translation for the word sulb as it is clearly scientifically accurate, ie the semen is produced in the are between the loins and ribs. So, if we translate the Quran (86:7) this way there is no contention. The misleading methodology of the critic is to avoid mention of the numerous translations which translate the word sulb as loins. Not only do they avoid mentioning the numerous translations using the word ‘loins’ they highlight translations which use the word ‘backbone’. This is rather deceptive, especially considering a number of non-Muslim translators, including a Christian translator, translates it as ‘loins’ (A.J Arberry, George Sale, J.M Rodwell and Henry E Palmer) as well as a number of Muslim translators who also use the word loins (Hamid S Aziz, Muhammad M Ghali, Muhammad M Pickthall and Mohammad Asad) (4). It is unscholarly as well as misleading on the part of the critic not to mention this important fact.

However, the critic does use Abdullah Yusuf Ali’s translation which translates it as ‘backbone’, therefore rendering a meaning of between the backbone and ribs. So the critic understands the Quran as teaching us that semen is produced between the backbone and ribs. In the way of intellectual honesty I do not want the reader to believe that only Abdullah Yusuf Ali translates this verse by using the word ‘backbone’, Shakir and Khan/Hilali also do this. The question still remains; which word should be used in the translation?

Well, the critic does not tell you that Dr Edward William Lane’s Lexicon indicates the word sulb’ to mean ‘loins’ and even refers to the verse in question (86:7) as referring to the ‘loins’. So it does seem that the more accurate translation of this would be “between the loins and the ribs” as opposed to “between the backbone and the ribs” (4). Hence the critic uses the weaker translation.

However, even if we assume the critic to be correct and take the translation; “between the backbone and the ribs” we still see no scientific error. The critic assumes that the ejaculate (semen) emanates from the testes, this is incorrect.  Sperm is produced in the testes and is then transfered to the seminal vesicles awaiting ejaculation, the=is accounts for 5 % of the ejaculate, the rest of the ejaculate comes from the seminal vesicles (46-80%), with the prostate gland and the bulbourethral and urethral glands producing the rest of the ejaculate (2). At the time of ejaculation, all this (semen, which contains the sperm) is released 

From the seminal vesicles which are in fact between the backbone (coccyx, lower back) and the ribs! So if we run with the translation of the critics we see something that people would describe as a scientific miracle and not a scientific error.

Osama Abdallah says the same thing but goes into a little more detail (bracketing is mine):

“If one was to insist upon the literal meaning (the translation favoured by the critics), one would still find that the Quran is 100% correct literally, too.  The seminal vesicles are anterior to the sacrum and coccyx (lower back, loin) and the ribs are anterior to the seminal vesicles.

If one was to draw a line from the tip of the coccyx, to the upper portion of the seminal vesicle _ either one of the two_ and extend the line forward it will catch the ribcage.The seminal vesicles from which the semen spurts out during coitus, lies between the ribs and the coccyx (backbone)!” (3)

The irony is that the critics accuse the Quran of making a scientific error yet the error is on their part as they only believe it to be an error as they wrongly believe semen emanates from the testes, while in fact in emanates from the seminal vesicles which are in between the backbone and the ribs! So now we all know the critics are being unfair, unscholarly and misleading when they claim the Quran (86:6-7) tells us that semen is produced in the kidneys etc.

May Allah guide us all to further Truth. Ameen.

References

http://www.thefreedictionary.com/loins

http://www.netdoctor.co.uk/menshealth/facts/semenandsperm.htm

http://answering-christianity.com/munir_munshey/semenproduction_rebuttal.htm

      4. Part 1 by Fotfoundation:

http://www.youtube.com/watch?v=RMQPkDKnOCM&feature=video_response

          Part 2 by Fotfoundation

http://www.youtube.com/watch?v=2eghBcXYddk&feature=response_watch

LAILATUL-BARAA’AT (15TH NIGHT OF SHA’BAAN) — BETWEEN THE TWO EXTREMES

Mujlisul Ulama

THE  15TH  NIGHT  OF  SHA’BAAN  (Lailatul  Baraa’ah)  has  been  regarded  as  an  auspicious  occasion  by  the  Ummah  since  the  earliest  times.  Since  the  time  of  Rasulullah  (sallallahu  alayhi  wasallam)  this  Night  has  been  considered  a  holy  occasion  to  be  spent  in  Ibaadat.  Throughout  the  history  of  Islam,  down  to  our  present  age,  the  15th  Night  of  Sha’baan  has  been  accepted  as  an  auspicious  night.  However,  some  persons  in  these  times  object  to  this  Night  being  classified  as  among  the  Holy  Nights  of  Islam.  They  brand  as  false  the  belief  in  the  holiness  of  Lailatul  Baraa’ah.

In  substantiation  of  their  claim  they  present  the  views  of  some  authentic  authorities  of  Islam  while  overlooking  the authoritative  views  of  other  authorities  as  well  as  the  general  practice  of  the  Ummah  on  this  issue  since  the  earliest  times.  By  ‘general  practice  of  the  Ummah‘  we  do  not  refer  to  the  many  bid’aat  (innovations)  and  fabricated  practices  which  have  been introduced  and  coupled  to  Lailatul  Baraa’ah  by  people  who have  strayed  from  the  Path  of  the  Sunnah.  The  general  practice  of  the  Ummah  in  regard  to  the  15th  Night  of  Sha’baan  is:

*  To  visit  the  qabrustaan  individually  on  this  Night,  making  dua  for  the  dead  as  was  done  by  Rasulullah  (sallallahu  alayhi wasallam).

*  To  spend  part  of  the  night  in  individual  Ibaadat  in  the privacy  of  the  home.

*  To  fast  on  the  15th Day  of  Sha’baan.

Besides  the  above  acts  all  other  practices,  customs  and  festivals  associated  with  this  auspicious  occasion  are  bid’ah  and  unlawful,  having  neither origin  nor  sanction  in  the  Sunnah.

It  is  conceded  that  there  does  exist  difference  of  opinion among  the  authorities  regarding  the  status  and  the  significance  of  the  15th  Night  and  Day  of  Sha’baan.  However,  inspite  of  the  existence  of  such  difference  of  opinion,  it  is  erroneous  to  claim that  the  15th  Night  of  Sha’baan  has  no  origin  and  no  substantiation  in  Islam.  Unlike  the  bid’ah  practices  which  are  unanimously  condemned  and  prohibited  by  all  authorities  of Islam,  the  auspiciousness  of  the  15th  Night  of  Sha’baan  is upheld  by  numerous  illustrious personalities  of  Islam.

Those  who  reject  the  validity  of  the  holiness  of  this  Night  do so  on  the  basis  that  the  narrations  concerning  the  15th  Night  of Sha’baan  are  ‘Weak’,  hence  should  be  discounted.  It  should, however,  be  remembered  that  the  designation  ‘Dhaeef’  (Weak) in  the  terminology  of  the  Muhadditheen  is  a  word  of  technical  import.  It  does  not  mean  that  a  ‘Dhaeef’  narration  is  fabricated  and  should  be  rejected  in  entirety.  A  Hadith  which  is  designated  ‘Dhaeef’  attains  strength  when  its  subject  matter  is  narrated  by  different  Chains  of  narrators.  The  abundance  of  Chains  of  Narrations  of  a  ‘Dhaeef’  Hadith  bestows  to  it  the  classification  of  ‘Hasan  Li  ghairihi’.  Such  a  Hadith  is  thus  acceptable  and  can  be  acted  on.

Furthermore,  a  Dhaeef  Hadith  is  accepted  by  all  authorities in  regard  to  Fadhaail  (significance,  virtues,  excellences).  In  this regard  Mulla  Ali  Qaari  states:  “But,  in  regard  to  the  virtues  of  deeds  of  righteousness,  Dhaeef  Hadith  is  acceptable  by  the  consensus  of  the  Ulama.”  While  a  Dhaeef  Hadith  will  not constitute  a  basis  for  establishing  Aqaa-id  (Beliefs)  and  specific  classes  of  Law  (Ahkaam),  nevertheless,  such  Ahadith  may  be  acted  on  in regard  to  the  Fadhaail  (virtues)  of  Ibaadat.

On  the  basis  of  the  aforementioned  explanation  it  is  clear  that  in  view  of  the  Dhaeef  category  of  the  narrations,  Lailatul  Baraa’at  cannot  be  imposed  on  people  nor  can  it  be  designated  a  Sunnat-e-Muakkadah.  Nevertheless,  it  will  be  an  act  of  merit  and  thawaab  to  spend  this  Night  in  Ibaadat  and  fast  on  the  15th Day  on  account  of  the  number  of  Hadith  narrations  making  mention  of  the  auspiciousness  of  this  Night  and  of  the  acts  of  Ibaadat  stated  therein  even  though  these  Ahadith  may  be  of  the  Dhaeef  category. 

The  rejectors  of  the  holiness  of  the  15th  Night  of  Sha’baan further  present  their  argument  pertaining  to  the  majority  view on  the  Qur’aanic  verse  No. 3  of  Surah  Dukhaan  which  reads:

“Verily, We  have  revealed  it  (Qur’aan)  in  a  gracious  night.”

All  Kitaabs  of  Tafseer  present  two  different  views  regarding the  meaning  of  ‘the  gracious  night’.  One  view,  which  is  the Jamhoor  (majority)  view  and  the  most  authentic  one,  is  that  the  ‘gracious  night’  mentioned  here  is  Lailatul  Qadr.  The  other  view  is  that  it  is  Lailatul  Baraa’at  (15th Night of Sha’baan).  Since  the  overwhelming  majority  of  authorities  have  opined  on  the  basis  of  clear  and  categoric  proofs  that  the  ‘gracious  night’  mentioned  in  this  aayat  refers  to  Lailatul  Qadr  and  not  Lailatul  Baraa’at,  the  rejectors  of  the  15th  Night  of  Sha’baan  have  confused  two  separate  issues,  viz.,  the  meaning of  ‘gracious  night’  mentioned  in the  aayat  and  the  validity  of  the  auspiciousness  of  the  15th  Night  of  Sha’baan.  These  are different  issues  and  should  not  be  confused.  While  it  is conceded  that  the  view  of  the  Jamhoor  Ulama  is  that  the ‘gracious  night’  mentioned  in  aayat  3  of  Surah  Dukhaan  is  a reference  to  Lailatul  Qadr,  it  does  not  follow  therefrom  that  the 15th  Night  of  Sha’baan  is  not  an  auspicious  night.  At  most,  it  has  to  be  accepted  that  the  case  of  the  Jamhoor  regarding  the  tafseer  of  Al-lailatul  Mubaarakah  stated  in  this  particular  aayat  is  stronger  and  have  greater  reliability  than  the  view  of  those Ulama  who  claim  that  the  ‘gracious  night’  stated  in  this  aayat  is the  15th  Night  of  Sha’baan.

It  is  incorrect  to  argue  that  because  the  ‘gracious  night’ mentioned  in  aayat  3  of  Surah  Dukhaan  refers  to  Lailatul  Qadr, the  15th  Night  of  Sha’baan  has  no  validity  or  significance  of  holiness.  The  auspiciousness  of  Lailatul  Baraa’at  is  not  based  on  this  particular  aayat.  A  number  of  other  Hadith  narrations  collectively  establish  the  significance  of  the  15th  Night  of  Sha’baan.  All  authorities  cite  these  narrations  and  only  a  few  have  rejected  them  outright.  We  shall  now  proceed  to  cite  the various  authoritative  Tafseer  Kitaabs  which  present the validity  of  the  15th  Night  of Sha’baan.

The  aayat  under  discussion  is  No.  3  of  Surah  Dukhaan:

“Verily We  revealed  it  in  a gracious  night.”

Tafseer Mazhari states:

“It  is  Lailatul  Qadr…….  The  hadith  which  has  been  narrated from  Qaasim  Bin  Muhammad  who  narrates  from  his  father  or his  uncle  who  narrates  from  his  grandfather  who  narrated  on the  authority  of  Rasulullah  (sallallahu  alayhi  wasallam)  that  he said:  ‘Allah  Jalle  Shanauhu  descends  to  the  worldly  heaven  on the  Night  of  the  middle  of  Sha’baan.  He  then  forgives  all people  except  him  who  has  malice  in  his  heart  or  a  mushrik  with  Allah.” According  to  Baghawi  does  not  indicate  the  revelation  of  the  Qur’aan  during  that  night  (i.e.  15th  Night  of  Sha’baan).”

While  the  difference  of  interpretation  cited  in  the above  mentioned  Tafseer  of  the  aayat  pertains  to  the  meaning  of  the  ‘gracious  night’,  it  does  not  negate  the  validity  of  the auspiciousness  of  Lailatul  Baraa’at.  It  merely  states  that  while  according  to  one  opinion  (viz.  the  most  authentic  and authoritative)  the  aayat  refers  to  Lailatul  Qadr,  another  opinion,  also  of  Islamic  authorities,  assert  it  to  be  Lailatul  Baraa’at.  Thus  it  is  said  quite  clearly  in  Mazhari  that  according  to  Baghawi  the narration  regarding  the  15th  Night  of  Sha’baan  does  not indicate  that  the  ‘gracious  night’  stated  in  this  specific   aayat  refers  to  Lailatul  Baraa’at.
Tafseerul  Khaazin  states:

“It  is  Lailatul  Qadr….  and  it  has  been  said  it  is  the  middle  night  of  Sha’baan.  It  is  narrated  from  Aishah  (radhiallahu  anha)  that  she  said  that  Rasulullah  (sallallahu  alayhi  wasallam)  said: ‘Verily,  Allah  Tabaraka  wa  Ta’ala  descends  to  the  Samaa-e-Dunya  (the  worldly  heaven,  i.e.  the  lowest  heaven)  during  the middle  night  of  Sha’baan.  He  then  forgives  more  (people)  than  the  number  of  hairs  on  the  sheep  of  the  tribe  of  Bani  Kalb  (Tirmidhi).”

Tafseerul  Khaazin further  states: “Baghawi  has  narrated  with  his  Chain  of  Narrators  (Sanad)  that verily,  Nabi  (sallallahu  alayhi  wasallam)  said:  ‘The  fates  (of  all  things)  are  recorded  from  Sha’baan  to  Sha’baan  even  the  marriage  of  a  man  and  a  child  being  born  to him.”

Tafseerul  Khaazin  also  reports  the  following  narration  of  Ibn Abbaas  (radhiallahu  anhu):
“Verily  Allah  decrees  Decisions  in  the  middle  night  of Sha’baan  and  then  assigns  (the  execution)  of  these  to  their respective  agents  (the  Malaaikah)  during  Lailatul  Qadr.”

Tafseerul  Baghawi  states  the  following  in  regard  to  the  15th Night  of  Sha’baan:
“Abdul  Waahid  Mulaihi  informed  us ……(the  Chain  of Narrators  then  proceeds  through  the  following  names:  Abu  Mansoor  Simaani,  Abu  Ja’far  Rayyani,  Humaid  bin  Zanjjorbih,  Isbagh  Ibnul  Farj,  Ibn  Wahab,  Amar  Bin  Haarith  Abdul  Malik  Bin  Abdul  Malik,  Ibn  Aqbi  Thi’b,  Qaasim  Bin  Muhammad  from  his  father  or  his  uncle  that  Rasulullah  (sallallahu  alayhi wasallam)  said: 
“Allah  Jalle  Shanahu  descends  to  the  Samaa-e-Dunya  in  the  middle  night  of  Sha’baan  and  He  then  forgives  everyone  except  a  person  who  bears  malice  in  his  heart  or  one  who commits  shirk  with  Allah.”

Commenting  on  the  meaning  of  the  ‘gracious  night’ mentioned  in  Surah  Dukhaan,  Baghawi  states  in  his  Tafseer: “Hasan,  Mujaahid  and  Qataadah  said  that  during  the  Month  of Ramadhaan  in  the  Night  of  Qadr  every  death,  act,  birth, sustenance  and  whatever  will  occur  during  that  year  are recorded.  Ikramah  said  that  it  is  the  Middle  Night  of  Sha’baan in  which  the  affairs  of  the  year  are  decided. . .”

In  a  pamphlet  issued  by  the  rejectors  of  Lailatul  Baraa’at, the  following  statement  is  made: “Ibn  Katheer  writes  that  the  night  in  which  therein  is  decreed  for  every  affair  of  Wisdom  is  the  Lailatul  Qadr.  And  whoever  says  it  is  in  the  month  of  Shabaan  as  said  by  Ekrama  is  a  great  lie.”

In  this  atrociously  phrased  sentence  an  attempt  has  been made  to  denigrate  the  illustrious  Mufassir,  Hadhrat  Ikramah (rahmatullah  alayh).  The  claim  has  been  made  that  Ibn  Katheer  has  branded  Hadhrat  Ikramah  as  a  ‘liar’  on  account  of  the  latter’s  view  and  contention  that  the  ‘gracious  night’  is  Lailatul Baraa’at.  However,  Ibn  Katheer  does  not  proclaim  Hadhrat Ikramah  to  be  a  liar.  On  the  contrary  he  expresses  surprise  at  the  view  of  Ikramah  and  thus  says:  “He  who  said  that  it  is  the middle  night  of  Sha’baan  as  has  been  narrated  from  Ikramah,  verily,  he  is  far  from  the  grazing  field.”

By  this,  Ibn  Katheer  means  that  Ikramah’s  view  is  ‘far-fetched’.  He  does  not  brand  Ikramah  a  liar.  Ikramah  is  among  the  great  authorities  of  Islam.  Difference  of  opinion  and  interpretation  are  natural  and  logical  corollaries  of  Knowledge.  Differences  of  opinion  are  to  be  found  in  numerous  Ilmi  issues. The  view  of  a  reliable  authority  cannot  be  summarily  dismissed and  branded  as  a  fabrication,  especially  by  non-entities  such  as  those  who  are  responsible  for  the  pamphlet  denying  the  validity  of  Lailatul  Baraa’at. Hadhrat  Ikramah  (rahmatullah  alayh)  was  among  the  Taabieen.  He  was  the  Maula  of  Abdullah  Ibn  Abbaas  (radhiallahu  anhu).  Hadhrat Abdullah  Ibn  Abbaas  (radhiallahu  anhu)  was  his  Ustaadh. Ikramah  was  among  the  illustrious  Fuqaha  of  Makkah Mukarramah.  He  acquired  the  Knowledge  of  Hadith  from  Ibn  Abbaas  and  many  other  Sahaabah  of  Rasulullah  (sallallahu alayhi  wasallam).  He  was  thus  in  direct  contact  with  the Knowledge  of  Rasulullah  (sallallahu  alayhi  wasallam)  through  the  solitary  link  of  the  Sahaabah  whereas  Ibn Katheer  was  nowhere  on  the  scene  when  Ikramah  was  riding  on  the  crest  of the  Wave  of  Ilm.  When  the  illustrious  Saeed  Bin  Jubair  was asked:  “Is  there  anyone  with  more  knowledge  than  you?”,  he  replied:  “Ikramah.”  Among  the  Sahaabah  from  whom  Ikramah acquired  Hadith  are  Aishah,  Abu  Hurairah,  Abu  Saeed (radhiallahu  anhum)  and  others.  It  is  therefore  dangerous  to brand  such  a  great  authority  of  the  Shariah  as  a  ‘liar’  on  account of  some  isolated  claims.

Furthermore,  Ibn  Katheer,  in  the  Tafseer  of  this  aayat  of Surah  Dukhaan  cites  the  following  Hadith  in  favour  of  Lailatul Baraa’at:

“Abdullah  Bin  Saalih  narrates  from  Laith  who  narrates  from Aqeel  who narrates  from  Zuhri  who  narrates  from  Uthmaan  Bin  Muhammad  Ibnul  Mugheerah  Ibnul  Akhnas  who  said:  ‘Verily, Rasulullah  (sallallahu  alayhi  wasallam)  said:  All  fate  is  decreed  from  Sha’baan  to  Sha’baan  even  to  the  extent  that  a  man  will marry  and  a  child  will  be  born  to  him…”

Ibn  Katheer  classifies  this  Hadith  as  ‘mursal’  which  is  one  of  the  classes  of  Hadith.  While  Ibn  Katheer  is  quite  correct  in  averring  that  a  Mursal  Hadith  cannot  be  presented  in  opposition  to  a  categoric  Qur’aanic  statement,  the  fact  here  is  that  this  Mursal Hadith  as  well  as  other  Dhaeef  Ahadith  are  not  tendered  in conflict  with  the  verse  of  Surah  Dukhaan,  viz.,  about  the ‘gracious  night’.  The  combination  of  the  various  Mursal  and  Dhaeef  Ahadith  collectively  elevates  the  narrations  to  the  degree  of  acceptability  on  the  basis  of  the  Principles  of  the Muhadditheen.  These  narrations  thus  suffice  to  establish  and substantiate  the  validity  of  the  auspiciousness  of  the  15th  Night  of  Sha’baan. The  following  ruling  applies  to Mursal  Ahadith:

“According  to  Imaam  Abu  Hanifah  and  Imaam  Maalik,  the Mursal  Hadith  is  accepted without  any  conditions. According  to  Imaam  Shaafi  if  the  Mursal  is  supported  in  some  other  way  (by  another  narration),  even  if  it  be  Dhaeef  (Weak),  will  be  acceptable.  Two  versions  have  been  attributed  to  Imaam  Ahmad.”

Thus,  the  Mursal  Ahadith  on  this  issue  cannot  be  described  as  fabrications  nor  can  they  be  dismissed.  Cognizance  has  all along  been  taken  of  such  Ahadith,  especially  in  the  matter  of  Fadhaail  and  IbaadatTafseer  Baidhaawi  states  in  the  tafseer  of this  aayat  of  Surah  Dukhaan:  “(The  gracious  night)  is  Lailatul Qadr or  Lailatul  Baraa’at.”

Tafseer  Kabeer  of  Fakhrur  Raazi  says:  They  (the  authorities) differ  regarding  the  (meaning  of)  the  gracious  night.  The majority  say  that  it  is  Lailatul  Qadr.  Ikramah  and  another  group  say  that  it  is  Lailatul  Baraa’at  and  that  is  the  middle  night  of  Sha’baan.”

While  Fakhrur  Raazi  disagrees  with  the  view  of  Ikramah, the difference  is  confined  to  the  meaning  of  the  ‘gracious  night’ mentioned  in  aayat  3  of  Surah  Dukhaan.  He  does  not  take  up issue  with  the  validity  of  the  auspiciousness  of  Lailatul Baraa’at.  He  merely  aligns  himself  with  the  Jamhoor  view  that  the  specific  night  mentioned  in  this  aayat  is  Lailatul  Qadr,  not  Lailatul  Baraa’at.  In  this,  there  is  no  support  for  those  who outrightly  reject  the  greatness  of  the  15th  Night  of  Sha’baan.

Tafseer  Al-Kash-shaaf  states: “Lailatul  Mubaarakah  (the  gracious  night)  is  Lailatul  Qadr.  It  has  been  said  that  it  is  the  middle  night  of  Sha’baan.  For  it  (the 15th  Night  of  Sha’baan)  there  are  four  names:  Al-lailatul Mubaarakah,  Lailatul  Baraa’at,  Lailatus  Sikk  and  Lailatur Rahmah…………  Rasulullah  (sallallalayhi  wasallam)  said: ‘Verily  Allah  Ta’ala  forgives  all  Muslims  during  this  Night excepting  a  fortune-teller,  a  magician,  a  habitual  consumer  of liquor,  one  disobedient  to  parents  and  a  habitual  perpetrator  of fornication.

In Al-Kash-shaaf  several  different  Chains  Narrators  are tendered for this narration.

Again  the  argument  is  confined  to  the  meaning  of  the specific  night  mentioned  in  aayat  3  of  Surah  Dukhaan.  The dispute  does  not  centre  around  the  validity  of  the  holiness  of Lailatul  Baraa’at.  While  some  –  the  majority  –  say  that  the  ‘gracious  night’  in  this  aayat  is  Lailatul  Qadr,  others  (also reliable  authorities)  say  it  is  Lailatul  Baraa’at.  But  this  dispute  does  not  deny  the  fact  that  the  15th  Night  of  Sha’baan  is  an  auspicious  night.

Tafseer  Roohul  Ma’aani  states: “It  is  Lailatul  Qadr  on  the  authority  of  what  has  been  narrated  from  Ibn  Abbaas,  Qataadah,  Ibn  Jubair,  Mujaahid,  Ibn  Zaid  and  Hasan.  This  is  the  view  of  the  majority  of  the  Mufassireen  and the  Zawaahir  (which  was  a  Math-hab  at  that  time)  are  with them.  Ikramah  and  a  Jamaa’at  said  that  it  is  the  middle  night  of  Sha’baan…….. ”

Among  the  Ahadith  pertaining  to  the  15th  Night  of  Sha’baan, Roohul  Ma’aani  mentions  the  following:

“Ibn  Jareer,  Ibnul  Munthir  and  Ibn  Abi  Haatim  narrate  from  the Chain  of  Muhammad  Ibn  Sooqah  who  narrates  on  the  authority of  Ikramah  who  said  in  regard  to  this  aayat:  ‘During  the  middle  night  of  Sha’baan  the  affairs  of  the  year  are  decided.  .  .  .  .  .’  Ibn Jareer  and  Baihqi  in  Shu’bil  Imaan  narrate  from  Zuhri  who  narrates  from  Uthmaan  Bin  Muhammad  Ibnul  Mugheerah  Ibnul  Akhfash  who  said  that  Rasulullah  (sallallahu  alayhi  wasallam)  said:  “Affairs  are  decreed  from  Sha’baan  to  Sha’baan  even  a man marrying  and him  having  a  child. . .’

Deenori  narrates  in  Al-Majaalisah  from  Rashid  Bin  Sa’d  that Nabi  (sallallahu  alayhi  wasallam)  said:  ‘During  the  middle  night  of  Sha’baan,  Allah  reveals  to  Malakul  Maut  all  souls  which  have  to  be  taken  away  during  that  year.’  There  are  many  similar narrations.  It  is  said  ‘Every  affair  of  wisdom  is  recorded  from Al-Loohul  Mahfooz  during  Lailatul  Baraa’at  and  this  task  is accomplished  by  Lailatul  Qadr. ..’

It  has  been  narrated  from  Ibn  Abbaas  that  all  affairs  are  decreed  during  the  middle  night  of  Sha’baan  and  they  are  assigned  to their  respective  agents  (for  execution)  on  the  27th  Night  of  Ramadhaan.”

Regarding  the  apparent  conflict  between  the  claim  of  Ikramah and  the  Qur’aanic  statement  in  aayat  3  of  Surah  Dukhaan, Tafseer  Roohul  Ma’aani  says:

“It  is  necessary  to  interpret  (in  order  to  reconcile  the  apparent conflict)  that  which  rejects  this  (majority  view).  Therefore, reflect!”

Again  the  dispute  and  conflict  pertain  to  the  meaning  of  the ‘gracious  night’  referred to in  the  aayat.  The  dispute  does  not  apply  to  the  validity  of  the  holiness  of  the  15th  Night  of  Sha’baan.

In  the  tafseer  of  Surah  Qadr,  Roohul  Ma’aani  presents  an elaborate  reconciliation  between  the  conflicting  views.  The  view  of  Ikramah  and  the  many  narrations  pertaining  to  Lailatul  Baraa’at  are  not  summarily  rejected  and  branded  as  false  and fabrications.  Rather,  appropriate  meanings  are  tendered  so  that  one  is  saved  from  the  calamity  of  wholesale dismissal  of  numerous  Hadith  narrations  which  the  great  and illustrious  authorities  have  accepted  in  the  sphere  of  Fadhaail  and  Ibaadat  notwithstanding  the  Mursal  and  Dhaeef  categories  of  the  narrations.  The  technical  arguments  of  the  Muhadditheen cannot  therefore  be  cited  by  non-entities  and  unqualified persons  in  refutation  and  negation  of  a  practice  which  has  existed  in  the  Ummah  from  the  earliest  time.  Again,  we  do  not offer  succour  for  the  many  bid’aat  which  have  attached  themselves  to  the  15th  Night  of  Sha’baan.  Such  unfounded  and  evil  practices  are  haraam  and  do  not  form  part  of  Lailatul  Baraa’at.

Tafseer  Abis  Saood states:
“It  is  the  Night  of  Qadr, and it  is  said, the  Night  of  Baraa’at.. . . . .  It  has  been  said  that  the  recording  of  affairs  from  Al-Loohul  Mahfooz  commences  during  Lailatul  Baraa’at  and  is  completed  during  Lailatul  Qadr.  Then  the  record  of  sustenance’s  (is  handed  to  Meekaail;  the  record  of  wars  is  handed  to  Jibraeel  as well  as  the  record  of  natural  calamities;  the  record  of  deeds  is  handed  to  Isrfeel,  the  Angel  in  charge  of  Samaa-e-Dunya,  and  he  is  a  mighty  Angel;  the  record  of  hardships  is  handed  to  Malakul  Maut  (Peace on them all).”

Undoubtedly,  Ibnul  Arabi  in  his  Ahkaamul  Qur’aan  outrightly  rejects  the  claim  that  the  15th  Night  of  Sha’baan  has  any  significance.  He  dismisses  the  narrations  and  avers  that  the claim  for  the  auspiciousness  of  Lailatul  Baraa’ah  is  baseless.  In this  regard  it  will  suffice  to  say  that  the  outright  dismissal  of  the  numerous  narrations  by  Ibnul  Arabi  is  not  endorsed  by  the  Jamhoor  Mufassireen.  While  the  Jamhoor  hold  the  view  that  Al-Lailatul  Mubaarakah  mentioned  in  Surah  Dukhaan  refers  to Lailatul  Qadr,  they  do  not  deny  the  auspiciousness  of  the  15th  Night  of  Sha’baan.  At  most,  it  may  be  said  that  authentic  difference  of  opinion  prevails  on  this  question.  But,  it  is  wrong  and  baseless  to  brand  the  view  of  Ikramah  as  false  and  bid’ah  and  it  is  wrong  to  deny  the  validity  of  the  holiness  of  Lailatul Baraa’at  on  account  of  the  Mursal  and  Dhaeef  categories  of  Ahadith  as  explained  earlier.  These  classes  of  Ahadith  are  governed by  rules  which  make  them  acceptable  and  operable.

The  same  explanation  given  thus  far  applies  to  the  question of  fasting  on  the  15th  Day  of  Sha’baan.  It  is  permissible  to  fast  on  this  Day  and  it  is  an  act  of  merit,  the  merit  stemming  from  the  fact  that  mention  of  this  fast  is  made  in  certain  narrations, albeit  of  the  Dhaeef  category.  But  these  narrations  are  not fabricated.  It  is  therefore  erroneous  to  claim  that  it  is  bid’ah  to  fast  on  the  15th  Day  of  Sha’baan.  Yes,  if  in any  place  fasting  on  this  day  is  regarded  as  compulsory  and  those  who  do  not  fast  are  reprimanded,  then  undoubtedly,  it  will  be  said  that  fasting  on  this  day  in  that  particular  locality  is  bid’ah.  But,  the  bid’ah  is  on  account  of  the  erroneous  belief  of  people,  not  because  people  fast  on  this  Day  because  they  consider  it  meritorious  on  the  bases  of  certain  Ahadith.

Visiting  the  Qabrustaan  on  the  15th  Night  of  Sha’baan  is undoubtedly  meritorious.  But,  if  people  in  a  locality  or  in  a country  have  elevated  such  ziyaarat  to  the  degree  of  wujoob  (compulsion),  then  the  practice  will  be  a  bid’ah.  Visiting  the  Qabrustaan  on  this  Night  or  on  any  other  day  or  night  should  be  without  innovated  acts.  People  should  not  go  in  groups,  i.e. special  organized  groups  to  recite  ‘faatihah’  collectively.  They should  go  individually  and  make a  silent  dua  alone.

The  gatherings  or  special  gatherings  at  Musaajid  and  the delivery  of  wa’z  (lecture)  on  this  night  are  bid’ah.  The  serving  of  milk,  sweetmeats,  etc.,  are  all  bid’ah  and  baseless  customs  having  absolutely  no  association  with  Lailatul  Baraa’ah.  It  is  a  Night  of  silent,  sincere  and  individual  Ibaadat  in  the  solitude  of  one’s  home.  Those  who  do  not  uphold  this  night  as  an  occasion  for  Ibaadat  should  not  be  reprimanded  or  vilified.  In  view  of  the  difference  of  opinion  among  the  authorities  of  Islam  on  this  subject  and  in view  of  the  lesser  quality  of  the  narrations  on  which  the  case  for  the  15th  Night  of  Sha’baan  is  based,  it  cannot  be  said  that  this  Night  enjoys  a  similar  status  of  proof  as Lailatul  Qadr  nor  can  it  be  asserted  that  the  bases  for  the  fast  of the  15th  Day  of  Sha’baan  is  as  strong  as  the  basis  for  the  fast  of  the  Day  of  Aashuraa.  All  things  should  be  held  within  the limits prescribed  by  the  Shariah.

On  the  one  extreme  we  have  those  who  outrightly  deny  the validity  of  the  suspiciousness  of  Lailatul  Baraa’at  and  on  the other  extreme  we  have  the  perpetrators  of  bid’ah  who  have introduced  many  evil  customs  and  practices  for  the  occasion  of  Lailatul  Baraa’at.

CONCLUSION
Since  bid’ah  is  evil  and  directed  at  the  very  foundations  of  Islam,  different  rulings  regarding  this  Night  will  apply  in  different  places.  Where  bid’ah  has  taken  a  firm  grip  on  society,  it  may  be  necessary  to  brand  the  whole  observance  of  this  Night  as  a  bid’ah.  This  will  be  necessary  to  extricate  the  masses from  the  evil  of  bid’ah.  However,  even  then,  sensible  persons can  gain  the  benefit  of  this  Night  by  their  acts  of  Ibaadat rendered  in  the  privacy  of  their  homes.  And,  Allah  knows  best. We  petition  Him  for  Rectitude  and  Guidance.

Further Reading: Shab-e-Bara’at :The Fifteenth of Sha’baan in the Light of the Qur’an and Hadith

A SPECIAL AMAL AND DUA FOR THE 15TH NIGHT OF SHA’BAAN??

[Majlisul Ulama]

QUESTION

Someone by the name, Sayyid Nafeesul Husaini has issued a circular in which he encourages people to recite the following amal:

On the 15th Night of Sha’baan after Maghrib recite Surah Yaaseen three times. On the first time make the niyyat for long life. On the second time, the niyyat of warding off calamities, and on the third time for being dependent on only Allah Ta’ala. After every Yaseen recitation, recite the special dua (this is a lengthy dua).

According to Al-Husaini this dua and amal has reached him from the Mashaaikh. Is this a Sunnah amal? Please comment.

ANSWER

It is not a Sunnah amal. While the dua is good and permissible, it has no basis in the Sunnah. Furthermore, in this age of rampant bid’ah, it is not intelligent to promote non-Sunnah a’maal in a manner which will sow the seeds of bid’ah. The personal practices of the Mashaaikh should not be propagated as if these are acts of the Sunnah. The Sahaabah would even discourage acts of the Sunnah when they feared such acts being elevated to a higher status than intended by the Shariah. 

Undoubtedly, the 15th Night of Sha’baan is an auspicious Night of Ibaadat. Allah’s special Tajalli is manifested on the First Sama’  from Maghrib until Subh Saadiq. During this Night, as much time as possible should be devoted to Ibaadat – any kind of Ibaadat. There are no specific Masnoon acts of Ibaadat for this Night. The demand is to devote oneself to Ibaadat, whether Tilaawat, Nafl Salaat, Istighfaar, Tasbeeh, Dua, etc. Fasting on the 15th Day of Sha’baan is Sunnah. 

The moron Salafis reject the significance of the 15th Night and 15th Day of Sha’baan. Just ignore their stupidity, and take maximum advantage of the holiness of this occasion – both the Night and the Day. 

Gathering in the Musaajid for bayaans/lectures on this Night is bid’ah. All activities and programs besides individual acts of ibaadat in the privacy of the home, are baseless and bid’ah.

Critique Of Maulana Tariq Jameel’s Defence of Deviant Sects

THE SHAITAANIYAT OF THE MUDHIL, TARIQ JAMEEL

Majlisul Ulama

The  following  are  some  of  the  rubbish  statements  of  kufr  of  the  deviate  Tariq  Jameel  who  has  sold  his  soul  to  Shaitaan:

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(1) “Listen  also  to  this:  A  man  does  not  become  a  kaafir  by  saying  that  the  Sahaabah  are  kaafir.  I  have  read  this  in  the  Fataawa  of  our  own  seniors.  A man  says  that  all  the  Sahaabah  are  kaafir.  The  fatwa  of  kufr  cannot  be  applied  to  him.”  

This  coprocreep,  Tariq  Jameel,  with  vermiculated  brains  in  which  shaitaan  has  urinated  is  in  denial  of  the  Qur’aan  Majeed  and  the  Ahaadith  of  Rasulullah  (Sallallahu  alayhi  wasallam).  What  is  the  state  of  the  Imaan  of  this  coprocreep  who  has  blurted  out  this  stercoracious  rubbish?

If  the  Sahaabah  had  been  kaafir,  is  it  ever  possible  for  anyone  else  to  be  Muslim?  If Hadhrat  Abu  Bakr,  Umar  and  Uthmaan  (Radhiyallahu  anhum)  were  kaafir,  who  else  on  earth  can  claim  to  be  Muslim?  If  the  Ash’rah  Mubash-sharah  among  whom  are  the  Khulafa-e-Raashideen,  were  kaafir,  who  else  was  Muslim  or  could  be Muslim?

The  Qur’aan  Majeed  and  the  Saheeh  Ahaadith  testify  to  the  Imaan  of  the  Sahaabah in  general,  and  to  the  Imaan  of  the  Ashrah  Mubash-sharah  in  particular.  Ashrah  Mubash-sharah  are  the  ten  Sahaabah  whom  Rasulullah  (Sallallahu  alayhi wasallam)  gave  the  glad  tidings  of  them  being  Jannatees.

The  devil  such  as  Tariq  Jameel,  who  claims  that  the  devil  who  says  that  these  illustrious  Sahaabah  were  kaafir  is  not  a  kaafir,  is  a  confounded  kaafir  himself,  for  he  is  in  blatant  denial  of  the  Nusoos  of  the  Qur’aan  and  Ahaadith.  In  the  Qur’aan Majeed, Allah Ta’ala says about the Sahaabah:

“Verily,  Allah  was  well  pleased  with  the  Mu’mineen  when  they  gave  the  pledge  of  allegiance  to  you  (O  Muhammad!)  under  the  tree.  Thus  He  (Allah)  knew  what  was  in  their  hearts  (of  Imaan).  Then  He  cascaded  tranquillity  on  them  and rewarded  them  with  an  imminent  victory.” [Aayat 18, Surah Fatah] 

This  Aayat  is  the  Seal  of  Imaan  of  the  Sahaabah.  Regarding  this  medal  of  Imaan, Hadhrat  Jaabir  (Radhiyallahu  anhu)  narrated:  “Rasulullah  (Sallallahu  alayhi wasallam)  said:  ‘Insha-Allah,  no  one  who  had  taken  the  Pledge  at  Hudaibiyyah  will  ever  enter Jahannam.”

But  what  is  the  ultimate  destination  of  the  kaafir?  The  one  who  audaciously  and satanically  claims  that  the  Sahaabah  are  kaafir  in  reality  says  that  they  all  will  be the  inmates  of  Jahannam,  and  this  is  precisely  the  belief  of  the  Shiahs,  whom  the  Iblees  Tariq Jameel  is  defending.

Instead  of  defending  the  Sahaabah,  this  shaitaan  in  human  form  defends  the  Shiahs –  those  who  proclaim  the  Sahaabah  kaafir.  How  is  it  possible  for  a  devil  not  to  be  a  kaafir  by  claiming  that  the  Sahaabah  were  kaafir?

Any  senior  who  had  ventured  this  corrupt  view  had  erred  grievously.  Regardless  of  his  seniority  and  status,  his  fatwa  has  to  be  compulsorily  set  aside,  not  publicised  nor  should  it  be  cited  as  grounds  for  defending  the  Shiahs  who  propagate  that:

•  All  the  Sahaabah  excepting  a  couple,  had  become  murtad

•  Hadhrat  Abu  Bakr,  Umar  and  Uthmaan  (Radhiyallahu  anhum)  had  usurped the  khilaafat.

•  Hadhrat  Aishah  Siddiqah  (Radhiyallahu  anha)  had,  Nazuthbillah,  committed adultery.

•  The  Qur’aan  is  the  fabrication  of  the  senior  Sahaabah  such  as  Hadhrat  Abu Bakr and Umar (Radhiyallahu anhuma).

The  logical  effect  of  the  vile  belief  of  the  Sahaabah  being  kaafir  is  that  the  Qur’aan  Majeed  is  false  and  a  fabrication,  and  this  is  the  precise  belief  of  the  Shiahs  whom  the  evil  Iblees,  Tariq  Jameel  is  defending.  If  he  had  any  Imaan  in  his  heart,  he would  prefer  that  rather  his  tongue  becomes  paralyzed  before  uttering  such  vile  kufr  to  defend  the  Shiahs.

The  entire  edifice  of  Islam  rests  on  the  Sahaabah.  They  were  the  only  ones  who narrated  the  Qur’aan  and  the  Ahkaam.  They  were  the  ones  who  passed  the  Qur’aan  and  the  Sunnah  to  posterity.  How  is  it  possible  that  an  evil  person  who  brands  the Sahaabah  kaafir  is  not  a  kaafir?  The  Iblees  should  not  present  some  isolated  view which  he  has  read  in  some  kitaab.  He  should  proclaim  what  the  Qur’aan  and  Saheeh  Ahaadith  say  about  the  Sahaabah.

Minus  the  Sahabah  there  is  no  Qur’aan,  no  Sunnah  and  no  Islam.  Allah  Ta’ala  has  explicitly  expressed  His  Ridha  (happiness  and  pleasure)  in  particular  for  the  Sahaabah  among  the  Muhaajireen  and  Ansaar.  In  this  regard,  the  Qur’aan  Majeed declares:

“The  Saabiqoon  Awwaloon  (i.e.  the  very  first  band  of  Sahaabah  to  lead  the  way) among  the  Muhaajireen  and  Ansaar  and  those  who  followed  them  with  sincerity, Allah  is  well-pleased  with  them  and  they  are  well-pleased  with  Him,  and  He  has prepared  for  them  such  orchards  beneath  which  flow  rivers.  Therein  will  they  dwell  forever.  Indeed  this  is  the  great  success.”   [Aayat 100, At-Taubah]

While  Allah  Ta’ala  states  here  that  He  has  prepared  Jannat   for  the  Sahaabah,  the  Iblees  Tariq  defends  the  Shiahs  who  believe  and  proclaim  that  the  Sahaabah  are  the  inmates  of  Jahannam.  So  how  can  those  who  brand  the  Sahaabah  kaafir,  ever  be  Muslims?

The  kuffaar  Shiahs  whom  the  Iblees  defends,  reject  this  Qur’aanic  aayat  just  as  they reject  innumerable  other  Aayaat,  for  they  claim  that  the  vast  majority  of  Sahaabah  had  become  murtad.  This  satanic  claim  renders  them  (the  Shiahs)  kuffaar,  and  those,  like  the  Tariq  Iblees  who  has  made  it  his  mission  to  defend  the  Shiahs,  likewise  follow  in  the  footsteps  of  their  kuffaar  brethren.  This  evil  character  is  not  concerned  of  his  own  kufr,  hence  he  has  no  qualms  about  claiming  that  those  who  proclaim  the  Sahaabah  kaafir  are  not  kaafir.  

In  the  Qur’aan,  Allah  Ta’ala  states: “Allah  is  not  pleased  with  kufr  for  His servants.”   [Aayat  8,  Zumar]  The  Qur’aan  negates  explicitly  kufr  for  those  with  whom  Allah  Ta’ala  is  well-pleased.  Besides  the  two  aforementioned  verses  in which  Allah  Ta’ala  expresses  His  pleasure  for  the  Sahaabah,  there  are  many  other  Aayaat  in  the  Qur’aan  Majeed  which  glowingly  praise  the  Sahaabah.  How  is  it  ever  possible  for  a  Mu’min  to  muster  up  the  kufr  audacity  of  saying  that  those  who  proclaim  the  Sahaabah  kaafir  are  not  kaafir?  This  is  an  explicit  and  emphatic rejection  of  Allah  Azza  Wa  Jal.  Iblees  Tariq  Jameel  implies  that  regardless  of  rejecting  Allah’s  Seal  of  Imaan  for  the  Sahaabah,  a  man  remains  a  Muslim  even  by  proclaiming  the  Sahaabah  kaafir.            

It  is  utterly  disgraceful  and  aiding  and  abetting  kufr  for  the  Tabligh  Jamaat  to  allow Tariq  Jameel  a  platform.  How  is  it  possible  for  people  belonging  to  the  Ahlus  Sunnah  Wal  Jama’ah  to  afford  accommodation  to  a  veritable  devil  in  human  form?  His  kufr  utterances  and  deviation  have  become  acceptable  to  the  Tabligh  Jamaat  simply  because  he  draws  crowds  with  his  filthy  tongue.  The  objective  is  no  longer  to  please  Allah  Ta’ala.  The  Haqq  is  not  the  objective.  That  is  why  such  an  evil  man  is  allowed  a  platform.

Citing  an  isolated,  obscure,  highly  erroneous  opinion  of  an  Aalim  to  bolster  a  corrupt  belief  is  tantamount  to  kufr.  It  should  be  understood  that  every  good  horse  also  slips.  Every  Aalim  regardless  of  the  lofty  status  of  his  Ilm  and  Taqwa,  does  err,  and  sometimes  the  error  is  of  an  extremely  grievous  nature.  Whilst  an  Aalim  erring  is  understandable,  it  is  intolerable  and  haraam  for  others  to  cite  the  error  and  to utilize  it  as  a  basis  for  propagating  a  view  which  is  in  conflict  with  the  accepted  and  authoritative   ruling  of  the  Shariah. 

A  great  Aalim,  especially  of  later  times,  who  has  a  degree  of  the  capability  of  Ijtihaad,  sometimes  commits  a  grave  blunder  when  propounding  his  personal  opinion.  When  he  slips  in  the  application  of  his  mind,  he  commits  a  serious  error  which  the  Ulama  will  set  aside  or  attempt  to  reconcile  it  with  the  official  Ruling  of the  Shariah.  But  others,  especially  non-entities  such  as  this  Tariq  character,  have  no license  to  even  attribute  the error  to  the  Aalim  of  Haqq.

The  one  who  believes  that  Hadhrat  Abu  Bakr,  Hadhrat  Umar  and  Hadhrat  Uthmaan were  kaafir,  cannot  believe  in  the  authenticity  of  the  Qur’aan  Majeed  because  these  three  Khulafa  were  the  mainstay  of  the  Qur’aan’s  authenticity.  The  Qur’aan  which the  Ummah  has  been  reciting  and  following  for  the  past  more  than  14  centuries  is known  as  Mushaf-e-Uthmaani.  It  was  Hadhrat  Uthmaan  (Radhiyallahu  anhu)  who  had  published  four  copies  and  sent  these  to  the  Muslim  World  as  the  standard  version for  all  time  until  the  Day  of  Qiyaamah.

Now  if  someone  says  that  Hadhrat  Uthmaan  (Radhiyallahu  anhu)  is  a  kaafir  as  the Shiahs  believe  and  proclaim,  then  such  a  person  will  undoubtedly  be  a  kaafir.  But  the  vile  Iblees,  Tariq  says  that  he  remains  a  Muslim!  In  terms  of  Tariq’s  religion  of  kufr,  the  devils  who  proclaim  the  Sahaabah  kaafir  have  to  be  defended  and accepted  as  ‘brothers’.  He  offers  not  a  word  in  defence  of  the  illustrious  Sahaabah, but  exceeds  all  limits  of  impropriety  praising  the  Shiahs  who  brand  the  Sahaabah  kaafir.

The  Fuqaha  have  ruled  that  a  person  who  insults  or  disgraces  an  Aalim  of  the  Haqq is  a  kaafir.  This  is  a  unanimous  ruling  of  the  Fuqaha.  When  branding  an  Aalim-e-Haqq  kaafir  is  kufr,  how  is  it  possible  not  to  be  a  kaafir  when  branding  all  the Sahaabah  kuffaar?  Indeed  shaitaan  by  his  touch  has  driven  this  Tariq  character  into insanity.

(2)  Disgorging  another  lump  of  rubbish,  Iblees  Tariq  says:

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“Ahmad  Ridha  Khan  Sahib  Marhoom:  In  fact,  I  have  heard  from  my  Ustaad  Sahib  that  there  is  nothing  in  his  (Ridha  Khan’s)  writings  which  delivers  to  kufr  or  to  flagrant  deviation.  He  had,  because  of  love,  (made)  only  (such  statements) which  deliver  to  the  confine  of  bid’aat.”

For  this  Iblees,  Bid’ah  is  not  deviation  despite  the  fact  that  Bid’atis  are  described  in the  Ahaadith  as  Kilaabun  Naar  (the  Dogs  of  the  Fire).  Bid’ah  is  among  the  worst  of deviations. But  for  this  agent  of  Iblees  it  is  not  deviation.  It  is acceptable.  

What  is  the  motive  of  this  deviate  devil  for  coming  out  in  defence  of  this  Chief  of  Bid’ah  who  has  branded  all  our  Deobandi  Ulama  and  Auliya  kuffaar?  Firstly,  let  it  be  known  that  there  is  not  a  single  one  among  our  Ulama  of  Deoband  who  has branded  Ridha  Khan  a  kaafir.  So  why  does  this  Tariq  Iblees  defend  this  Chief  of  Bid’aat  when  Rasulullah  (Sallallahu  alayhi  wasallam) said:

“He  who  honours  a  man  of  Bid’ah,  verily  he  has  baided  in  the  demolition  of  Islam.”  

Bid’ah  demolishes  Islam,  yet  it  is  not  deviation  according  to  Tariq  Iblees.  Rasulullah  (Sallallahu  alayhi  wasallam)  said: 

“He  who  honours  a  faasiq,  verily,  the  Arsh  of  Allah  shudders.”  

The  Iblees  concedes  that  Ridha  Khan  was  a  man  of  much  Bid’ah,  so  why  does  he  defend  him?  He  does  so  because  he  (Tariq)  is  an  agent  of  shaitaan,  and  the  most  potent  plot  of  shaitaan  to  undermine  Islam  is  Bid’ah.  Shaitaan  has  harnessed  many  molvis  for  undermining  Islam  and  contaminating  the  Sunnah  with  Bid’ah.  They  operate  as  his  agents  spreading bid’ah  and even  kufr  in  the  name  of  the  Deen.

We  reiterate,  that  the  Ulama  of  Deoband  have  not  proclaimed  Ridha  Khan  and  his Barelwi  grave-worshippers  kaafir  despite  the  fact  that  according  to  these  Bid’atis  all   the  Ulama  of  Deoband  and  even  the  laypeople  who  follow  the  Ulama  of  Deoband  are kuffaar. 

(3) Another  evil  disgorgement  of  this  evil  Tariq bJameel  is  his  statement:

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“Maulana  Maudoodi  Sahib  –  Rahmatullah  alayh:  He  was  a  pious  man  and  a  good  Aalim.  He  did  not  form  a  separate  sect.  He  did  not  write  some  separate  Fiqh  for  himself.  He  did  not  make  any  separate  ijtihaad  for  himself.  He  was  a  firm  Hanafi  Muslim.  He  was  a  Hanafi  Aalim.  The  services  of  great  people  are  great. He  has rendered  great  services  against  socialism  and  the  deniers  of  Hadith.”

By  this  averment,  Tariq  the  deviate,  has  rejected  All  the  Akaabireen  of  Deoband  who   have  branded  Maudoodi  a  deviate.  Hadhrat  Maulana  Husain  Ahmad  Madani (Rahmatullah),  Hadhrat  Maulana  Yusuf  Binnori  (Rahmatullah  alayh)  as  well  as other  senior  Ulama  of  Deoband  have  written  detailed  expositions  on  the  deviation  of  Maudoodi.

It  is  quite  clear  that  Iblees  Tariq  has  assumed  the  role  of  the  chief  defender  of  deviates  and  of  the  Shiah  kuffaar.  He  is  out  to  entrap  the  ignorant  and  unwary  to  accept  the  Deviates,  Bid’atis  and  Shiahs,  and  this  is  the  plot  of  Shaitaan.  It  is therefore  shockingly  lamentable  that  the  Tabligh  Jamaat  has  ensconced  this  Iblees  within  its  fold.  In  so  doing,  the  Tabligh  Jamaat  has  become  a  party  in  ruining  the  beliefs  of  ignorant  and  unwary  Muslims.  This  is  one  of  the  causes  for  the  terrible  split  in  the  ranks  of  the  Tabligh  Jamaat.  It  is  an  athaab  from  Allah  Ta’ala.

Conclusion

(1) Shiahs  are  kaafir

(2) Ahmed  Ridha  Khan  Barelwi  is  the  Chief  of  the  Ahl-e-Bid’ah  –  the  Barelwis  of  India.

(3) Maudoodi  is  a  deviate.

(4) Those  who  brand  the  Sahaabah  kaafir,  are  themselves  kaafir.

(5) Taariq  Jameel  is  an  agent  of  Shaitaan.  So  beware  of  him.

Refuting the Claim that Miraj was Plagiarized from a Zoroastrian Book

The Main Argument is Revolved around a book named Arda Viraz Namag.

The Arda Viraf Namag is a Collection of Parsi Legends and has a Story of a man named Arda Viraf:

Arda Viraf is chosen for his piety to undertake a journey to the next world in order to prove the truth of Zoroastrian beliefs, after a period when the land of Iran had been troubled by the presence of confused and alien religions. He drinks wine and a hallucinogen, after which his soul travels to the next world where it is greeted by a beautiful woman named Den who represents his faith and virtue. Crossing the Chinvat Bridge, he is then conducted by Srosh, the pious and Adar, “the angel” through the “star track”, “moon track” and “sun track” – places outside of heaven reserved for the virtuous who have nevertheless failed to conform to Zoroastrian rules. In heaven, Viraf meets Ahura mazda who shows him the souls of the blessed (ahlav). Each person is described living an idealised version of the life he or she lived on earth, as a warrior, agriculturalist, shepherd or other profession. With his guides he then descends into hell to be shown the sufferings of the wicked. Having completed his visionary journey Viraf is told by Ahura Mazda that the Zoroastrian faith is the only proper and true way of life and that it should be preserved in both prosperity and adversity.

Now according to the critics, this was later put in the Islamic story of Al-Miraj.

The basis of this Argument is that the book was from the 3rd Century A.D, so according to the Islam-haters, the former got influenced the latter.

When was the Arda Viraf Namag written??

There are two historical persons mentioned in Arda Viraz Namag:

Adurbad-i-Maraspandan, the famous Dastur and minister of Shapur II (309-379 CE) and
Weh-Sapur, the famous Mobad (Zoroastrian Preist) in the time of Khosrow I (531-579 CE). It is interesting to note that Arda Viraz Namag says Wiraz was also called Weh-sapur:

From three, one named Wirâz, it is so that some called him Weh-sâpûr. [Arda Viraf Namag p.192.]

Did the author of Arda Viraz namag know that these historical personalities were after the 3rd century???

Vahman the Translator of Arda Viraz Namag Says:

I had no historical knowledge about the time when they lived.  [p.11.]

This means the Story would have originated much after 579 CE.

Dr.Walter Belardi a Orientalist claims that the whole of chapter Chapter I, 1-20 is a Later Day Forgery. He was also the first one to claim this book dates from the 300’s A.D

[W. Belardi, The Pahlavi Book Of Righteous Viraz, 1979 (Biblioteca di ricerche linguistiche e filologiche 10), University Department of Linguistics: Rome, pp. 121-122. Also See  pg. 32 ,pg.33,and pg .43 of the same book]

Vahman, the Translator of Arda Wiraz Namag says these names were interpolated due to the high standing of these priests.
[F. Vahman, Arda Wiraz Namag: The Iranian ‘Divina Commendia’, op cit., p. 11]

The Redactions

P. Gignoux, an Orientalist Claims:

It is known that the whole of the Pahalvi literature was written tardily, roughly speaking after the Muslim conquest, and that it however transmitted extremely old traditions to us, from Sassanide and even pre-Sassanide times…. One also needs to remark that the handwritten tradition in Iran was never regarded as a rigid data, untouchable and final from where successive rehandlings which the texts underwent, and that poses the literary critic problems that need to be solved, in what concern us in particular is that of the dating of the various draftings….. A particularly significant example of the transmission of a text for the Pahalvi literature, is the book of Arday Viraz…. Like also indicated by Ms. Boyce, in the work already quoted, this book underwent many rehandlings, and in the final drafting, the introduction was written subsequently to the Muslim conquest. But the adaptation of the text for purposes of a religious propaganda at the time, when Mazdaism had to be upheld against the attacks of Islam, does not seem to have been the last. Certain linguistic facts, with savior the presence of well characterized “Persianisms”, attest that the text still seems to have undergone rehandlings in the 10th or 11th centuries and that the final drafting of the text such as it was preserved to us – insofar as, as one saw, one can speak about final drafting – could be extremely late. [P. Gignoux, “Notes Sur La Redaction De L’Arday Viraz Namag: L’Emploi De Hamê Et De Bê”, Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1969, SupplementaI, Teil 3, pp. 998-999.]

Encyclopedia Iranica states:

The Arda Wiraz-namag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries AD, as may be seen in the texts frequent Persianisms, usages known to be characteristic of early Persian literature.
[“Arda Viraz”, Encyclopaedia Iranica, 1987, Volume II, Routledge & Kegan Paul: London & New York, p. 357.]

M.Boyce Says:

In its surviving form it is a prose work, written in simple, direct style; and an introductory chapter indicates a date after the Arab conquest. This late redaction was made in Pars, and is probably one of the 9th/10th century literary products of the province.
[M. Boyce, “Middle Persian Literature”, Handbuch Der Orientalistik, 1968, Band VIII, Iranistik: Zweitter Abschnitt, E. J. Brill: Leiden/Köln, p. 48.]

Vahman the Translator of Arda Wiraz Namag said:

The introductory chapter indicates a date after the Arab conquest and was apparently written in Pars. It is probably one of the 9th or 10th century literary products of the province. A linguistic analysis supports this view. [F. Vahman, Arda Wiraz Namag: The Iranian ‘Divina Commendia’, op cit., p. 11.]

P. Gignoux did a study on this book and reached the conclusion it was dated from the 9th or 10th centuries.

That is why Scholars dating this work say:

…. when it was set down is unknown. [M. Boyce, “Middle Persian Literature”, Handbuch Der Orientalistik, op cit., p. 48.]

The First Orientalist who claimed Zoroastrianism influenced islam was Goldziher

[I. Goldziher, ”Islamisme et Parsisme”, Revue De L’Histoire Des Religions, 1901, Volume XLIII, pp. 1-29.]

So it has Been Established that Arda Viraf was a later day fabrication to be used against Islam and this book went under several Redactions like most Pahlavi literature.

Also it must be noted that the Qur’an only mentions the raising to the heavens in the Surah Al-Isra and not the story of Buraq and a Flying Horse is mentioned in the sunnah. And it is the belief of the Ahlus Sunnah that the Meraj was Physical and not just spiritual as is the case with the above quoted book.

English Translation of the Qur’an:

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
[Surah Al-‘Isra]

‘MUSLIMS’ VISITING THE KHABEES IMMORAL BEACHES

[Jamiatul Ulama, Northern Cape]

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Nabi Sallallahu Alayhi Wasallam said: “Hayaa is a branch of Imaan.”

Nabi Sallallahu Alayhi Wasallam said: “Hayaa is not found in a thing except that it beautifies it and shamelessness is not found in a thing except that it makes it ugly.”

Hayaa is an outstanding quality of a Muslim. It prevents him from doing Haraam actions. Thus, it is difficult to find a person with Hayaa at a Haraam venue. Generally, many ‘Muslims’ flock to the coastline during the holiday-season. Almost everyone treats this issue of visiting the beach during the festive period very lightly. They don’t regard it as sinful to be amongst half-naked and almost naked women. When ‘Muslims’ go for holidays, then it is not only the beach, but they visit many other Haraam places also and everything is considered to be permissible. The following sins take place when a ‘Muslim’ visits the beach:

⚫The entire Hijaab/Purdah system is abandoned. There is no such a thing as Hijaab amongst semi-naked women. Anyone who thinks that he is observing the laws of Hijaab at the beach must be dreaming. There is simply no necessity to be at the beach. This is not a necessity of life. Hence, breaking the laws of Hijaab for the sake of playing in the waves is not permissible.

⚫Intermingling of sexes which is absolutely Haraam. Men and women mingle for the sake of ‘fun’ in the water. Islam commands segregation of sexes. It is Haraam to associate, talk, chat or even greet a ghair-mahram.

⚫Looking at the opposite gender. This is Haraam. Some people believe that they are very ‘pious’ when they are superficially ‘lowering’ their gazes amongst ‘naked’ women. Shaytaan has deceived them. Even the women stare at the men. It is shamelessness upon shamelessness.

⚫Exposing the Satr. This is a major sin. It is sad that Muslims expose their knees, etc.

⚫Shameless dressing. It is shameless for a Muslim man to expose his chest in public. This is the way of the Kuffaar and the Fussaaq.

⚫The Haraam-Burkini. Whilst bikinis is the dressing of prostitutes, the ‘burkini’ is not far away. It also reveals the shape of a womans body. A woman who wears clothing which reveals the shape of her body is a cursed women. Most ‘Muslim’ women dress up in this manner, especially the ones that wear jeans and tops, tops-and-pants, three-quarter pants, etc.

⚫Justifying all the Haraam with the argument of lowering the gazes. Most ‘Muslims’ have been deceived in this regard. It is Haraam to be there at the first place. When there are Kuffaar at the beach, then it is Haraam for Muslims to be there. Lowering the gazes is necessary at all times. But this is not a license for breaking the laws of Hijaab. This is not a license for ghair-mahram men and ghair-mahram women to be together in one room.

⚫The presence of females. It is absolutely Haraam for Muslim women to go to the beach for a ‘walk’ or a ‘swim’. This is extremely shameless. Women are commanded to remain at home and not roam in public. It is not permissible for a women to expose herself to the vulgar gazes of men even if she is wearing a superficial ‘cloak’! When it is haraam for women to go to even the Musjid for Salaat, how can one even dream that it is permissible for them to go to the beach to frolic among the villains of immorality?

⚫The Ni’mat of the eyes, ears, hands, feet, etc. is utilized in a Haraam way. Allah Ta’ala did not grant us all of these Ni’mats for breaking His laws of Hijaab, etc.

IT IS NOT PERMISSIBLE AND EXTREMELY SHAMELESS FOR MUSLIMS TO VISIT THE BEACH DURING THE HOLIDAY PERIODS AMONGST KUFFAAR AND NAKED WOMEN! AND AT ALL TIMES WHERE PEOPLE ARE PRESENT.

Islamic Viewpoint on April Fool’s Day (Lying Day)

A very good article by Shaykh al-Islam, Mufti Taqi al-Uthmani, on April Fool’s day. (Shared by Shaykh Muhammad Yasir al-Hanafi)

By Mufti Taqi Usmani

The love of blindly following the west has given currency to several of their customs in our society.
One of them is the tradition of celebrating April fool. To play a prank on another, or to poke fun at him by deceiving him with a lie is not only considered acceptable on the first of April, but is also admired as a commendable act and a mark of excellence. He who deceives more people than others, and deceives them with more flair and finesse and with more gall and grace has taken full advantage of the custom of April fool. He is considered worthy of praise for having done that.

This taste of trick playing, which can rightly be called a tasteless fun seeking, has brought on financial and physical harm to many unsuspecting victims. In fact, some have lost their precious lives as a result. They were deliberately given false news about a tragic event involving their near and dear ones; news that some frail and feeble folks could not bear, and succumbed.
Based on a lie, a deception, and a desire to laugh at the innocence and ignorance of unsuspecting folks, this custom is obviously quite low on the scale of morality and ethics.

But even the historical basis of it is quite shameful and appalling at least for those who hold the person of Prophet Essa (alaihis salaam) sacred and holy in some way.

How did this tradition begin?

Historians seem to have varying opinions about it. Some say that before the dawn of the seventeenth century, the New Year in France used to begin on the 1st of April instead of the 1st of January. Romans worshipped a goddess called Venus and used to hold the month of April holy because of its association with the Goddess Venus. The Greeks translated the word Venus as Aphrodite in their language. The month April is so named because of its association with Aphrodite. [Britannica 15th edition page 292 v 8]

Some writers have concluded that the 1st of April being the first day of the year according to their calendar, and also being considered holy as a day associated with their idol goddess, was celebrated as a feast of joy. The lighthearted amusement and poking fun at each other was part of that feast, and it gradually progressed into the form of April fool. Some historians say that on that feast of joy people were accustomed to exchanging gifts. Perhaps on one such occasion someone pulled a prank on another in the name of a gift. The practice caught on and gradually became entrenched as their cultural tradition.

Britannica mentions one other reason for this custom. Seasons begin to change on the 25th of March. These changes were interpreted by those folks as pranks and jokes played by Mother Nature upon her helpless subjects. (Ma’aaz Allah) Gods were fooling them, they thought. Therefore people too began the custom of making fools of each other. [Brittanica page 496 vol 1]

It is still unclear whether people started this tradition with the purpose of emulating nature and its prank seeking power and prowess, or was it their way of visiting revenge upon nature.

The famous Larousse Encyclopedia has narrated a third reason, and declared it more authentic. According to the traditions narrated by the Christians and the Jews, 1st of April was the day when Hazrat Essa (alaihis Salaam) was made the butt of jokes and the victim of mockery by the Romans and the Jews. The so-called Gospels presently found with the Christians provide the details of the incident. The following are the words of Luke:

Now the men who were holding Jesus mocked him and beat him; they also blindfolded him and asked him, “Prophesy! Who is it that struck you?” And they spoke many other words against him, reviling him. Luke 22:63-65

The gospels also carry a narration of how Hazrat Masih (alaihis salaam) was also harassed by being bounced around from court to court. He was first charged and tried in the court of the Jewish elders and jurists, the Sanhedrin. But it merely transferred his case to the court of the Roman governor, Pilate, who sent the case back to the Jewish king Herod. Finally from the court of King Herod, he was taken back to the court of the Roman governor, Pilate, for decision.

The Larousse Encyclopedia opines that the very purpose of sending Hazrat Masih (alaihis salaam) from one court to another was to highlight his helplessness, to ridicule and deride him, and to subject him to mental distress.

That incident, they say, took place on the first of April, and the tradition of April fool was in fact started in memory of that very shameless incident.

The victim of the custom of April fool, the person who is tricked and fooled is called ‘poisson d’avril’ in French. In English, it would be ‘April Fish’. [Encyclopedia Brittanica page 496 V1]

So the person who has been tricked and made a fool of is like the first catch of the season, the fist fish that has been netted in the beginning of April, the New Year. In support of its opinion, the Larousse Encyclopedia claims that the French word ‘poisson’ translated into English as ‘fish’ is actually a degenerated form of another similar French word, ‘poison’ which means to ‘cause distress’ and to ‘inflict torture’.

This tradition, they say, was actually selected to refresh the memory of the incidences of insult and torture which according to the Christian traditions Masih (alaihis salaam) had to endure on the 1st of April.

According to another French writer the word is indeed ‘poisson’ but it is an acronym. It is a composite of the first letters of five other French words that are when arranged sequentially: Essa, Masih, Allah, son and ransom.

According to that writer, too, the origin of April fool is an attempt to memorialize the ridicule and distress inflicted upon Hazrat Essa (alaihis salaam).

If true (and Larousse Encyclopedia seems confident that it is, and they have many evidentiary proofs of it) it is more likely that the Jewish community started that custom and gave it currency probably with the intent and object of hurling ridicule upon Hazrat Essa (alaihis salaam). Yet it is amazing that the custom which the Jews initiated to disparage Hazrat Essa (alaihis salaam) was not only accepted by the Christians with cold calmness, but they also joined in the celebration and helped spread the custom. May be the Christian folks were unaware of the origin of this custom, and may be they began celebrating it without giving it much thought in a vacant absent-minded manner. Yet the approach of the Christians and their mental outlook concerning such matters is rather odd, to say the least. As a general rule, the cross upon which Hazrat Eesa was crucified in their opinion should have acquired a hate-worthy status in their eyes, because it was employed as a means of torturing and ridiculing Hazrat Masih (Alaihis Salam). But amazingly, they declared it sacred and today it is the holiest symbol of the Christian faith.

However, one thing emerges as a certainty from the above mentioned details. Regardless of whether the custom is associated with the goddess Venus, or began as a reaction to pranks playing prowess of Nature, or in memory of hurling insults at Hazrat Masih (alaihis salaam), its origin is despicable. It is rooted in idolatry, superstition, or a rude and insolent concept of ridiculing a prophet of God. According to the Muslims it consists of the following worst sins:

1) to lie
2) to deceive
3) to inflict pain upon others
4) to celebrate the memory of an incident the origin of which is idolatry, or superstition, or an insulting and a`rude joke against a messenger of God.

Now the Muslims must decide for themselves whether this custom is worth celebrating in the Muslim society? Should it be adopted and given prevalence here?

Thank Allah that in our society this custom of April fool is not celebrated much. Yet we still hear about some incidences of people celebrating it. Without thinking or being aware of its origin some people participate in it. If they seriously reflect upon its reality, its origins and its results, then surely, Insha allah, they will realize the importance of avoiding it.

14 shawwal 1414 AH
27 March 1994

Source: http://www.sunniforum.com/forum/show…-usmani-sb(d-b)

ADDENDUM

Indeed Allah – Subhanahu wa Ta’ala- has commanded in His Book to be truthful and honest. He ordered that one should adhere to truthful people.

Allaah Ta’ala said, “O you who have believed, fear Allah and be with those who are true.” [Surah Tawbah: 119]

The Prophet (sallallaahu alayhi wasallam) prohibited lying and regarded it as being from the major sins.

He (sallallaahu alayhi wasallam) said, “And beware of lying, indeed lying leads to evil deeds. A man continues to lie and is not careful about lying until he is written with Allaah as a liar.” [Collected by Bukhari and Muslim]

Therefore, if this is the case, then it is obligatory upon the Muslim that he fear Allah concerning himself, and adhere to the command of his Lord. The Muslim should obey Allaah’s Messenger -(sallallaahu alayhi wasallam) and he should indeed warn against lying, since lying is prohibited in all its colours and forms. The severity of its prohibition increases if it is done to make people laugh.

What we know about this matter [April Fool’s Day] which…has become widespread amongst the Muslims in recent times, is that regretfully the source of this is the Jews and the Christians, and the lands of the west and the east from all of these people together. Indeed they lie like this to make the people laugh, or so that the people remember the one who lies, and that he becomes famous by that lying, and that he is written in to the world of celebrities.

As for us, the Muslims, then the Prophet (sallallaahu alayhi wasallam) said, “Woe to the man who lies to make the people laugh, woe to him, woe to him.”

It is obligatory upon all of us that to be wary of this lying. This issue…is concerning lying on April Fool’s Day (the 1st of April) and it is prohibited, due to two points:

The first is that it is lying and we have all heard the statement of the Prophet (sallallaahu alayhi wasallam) when he said, “And beware of lying, indeed lying leads to evil deeds, and indeed evil deeds lead to the Fire. A man continues to lie and is not careful about lying until he is written with Allaah as a liar.” [Collected by Bukhari and Muslim]

So this is one matter.

The second matter is that the seriousness of the forbiddance of lying and the reason for its prohibition, in addition to it being principally prohibited is that it is a matter of imitating the kuffar (non-Muslims). These non-Muslims lie and they carry out such false matters, and perhaps they bring a great lie, and mention a great calamity, which they circulate and propagate especially using modern day media. This news spreads from the east to the west and it terrifies a lot, then later on it becomes known that there was no basis for that news.

Likewise, a Muslim lies to frighten his brother Muslim and causes him to become scared and due to that he becomes terrified, and perhaps he might even become afflicted with an illness.

For example it is said to him, that such and such died from those who are beloved to you like a father, brother, son or daughter, or like if someone says your house has been robbed, or your house has burnt down, etc. from these great matters, which probably cause a person to lose his mind and intellect. Perhaps he becomes sick, then what occurs from this lie is the responsibility of the liar.

So this lying done on April Fool’s Day is even more prohibited due to the great evil which involves imitating the kuffar in this aspect.

Therefore, it is obligatory upon the Muslims to strictly warn against lying, and not to take the disbelieving enemies of Allah has an example, indeed Allaah Subhanahu wa Ta’ala ordered them to be with the truthful.

Allah said, “O you who have believed, fear Allah and be with those who are true.” [Surah Tawbah: 119]

The Prophet (sallallaahu alayhi wasallam) said, “The Muslim is he from whom the Muslims are secure from his tongue and hand.”

If a person lies to frighten the people then the Muslims are not secure from his tongue.

I ask Allah that He grant us all the understanding of the Deen and insight into it, and to follow the Messenger of Allaah (sallallaahu alayhi wasallam) and be cautious of imitating the disbelievers from those of the east and the west, and to be cautious of following the ways of the Jews and the Christians. This is what the Prophet (sallallaahu alayhi wasallam) informed us about, so it is not something strange that will occur in the Ummah of Islam. They will take the Jews and the Christians as examples, and follow them identically, and they will walk behind them hand span for hand span, and forearm by forearm even if they were to enter a lizard’s hole we would enter into it.

I ask Allah that He grant all of us the following of Allaah’s messenger and to be cautious of what our Lord – Tabarak wa Ta’ala is displeased with, and that is by being away from these things and not to resemble the enemies of Allaah, the disbelievers. That we adhere to the path of Islam which is correct, and the straight way of Allaah, indeed He is The Bestower of Goodness, The Generous.

May Allah send Praise, Peace and bless His slave and His Messenger, our Prophet Muhammad and upon his Family, his Companions and those who follow him in goodness.