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is it true that one can use any of the legs to drive automatic car that is whether left or right.
And i heard that for learner it is advisable to learn using manual transmission.

Question: O Eminent Shaykh, may Allaah grant you Tawfeeq, there are many
questions as to what is your advice to the students of knowledge and other than them regarding that which has happened recently regarding the derogatory film about the Prophet (sal Allaahu alayhe wa sallam); what is the advice of your Eminence regarding that?
......
Answer: Our advice regarding that is to have comportment and not to show disapproval in this manner; demonstrations or harming innocent people, and wasting wealth, this is not permissible. Those who must respond to this are the scholars, not the common folk. The scholars respond to these affairs. They (i.e. the Kuffaar) want to cause chaos amongst us and they wish to affect us; this is what they want.

***They want us to fight one another.***

The soldiers withhold while these people attack; and there occurs beating, killing, and injury. This is what they want. Calm down, calm down. Those who are responsible for responding are the people of knowledge and insight. Or they could choose not to respond to them and resolve not to respond.

***The pagans used to call the Messenger (sal Allaahu alayhe wa sallam) a magician, a soothsayer, a liar etc. and Allaah commanded him to have patience. He
commanded His Messenger to have patience. ***

They did not protest in Makkah nor did they destroy any of the homes of the pagans nor did they kill anyone. Patience and comportment until Allaah the Glorified and High facilitates a way for the Muslims. That which is obligatory is to have comportment; especially in these times and in these tribulations and within this evil today which is going on within the lands of the Muslims. It is obligatory to have comportment and not to rush into these affairs; and the commoners are not fit to deal with this, for the ignorant do not know. None should deal with this except the people of knowledge and insight.

Translated by Raha ibn Donald BattsSee More

rajisaliu: Whenever i try to update Microsoft 2.1 version the phone will be triping off. after then i notice that the phone does not respond on time if i click on any item. i restore and delete so that the phone processor will be faster than before after which i restored my back up. since then i could browse with the phone, whenever i try to connect IT WILL POPING UP CONNECTION UNAVAILABLE. THIS IS ON MY NOKIA E6





PLEASE ME OUT OF THIS MESS.

I AM USING AIRTEL AND THE DATA CONNECTION IS NOT OFF

Whenever i try to update Microsoft 2.1 version the phone will be triping off. after then i notice that the phone does not respond on time if i click on any item. i restore and delete so that the phone processor will be faster than before after which i restored my back up. since then i could browse with the phone, whenever i try to connect IT WILL POPING UP CONNECTION UNAVAILABLE. THIS IS ON MY NOKIA E6





PLEASE ME OUT OF THIS MESS.

Whenever i try to update Microsoft 2.1 version the phone will be triping off. after then i notice that the phone does not respond on time if i click on any item. i restore and delete so that the phone processor will be faster than before after which i restored my back up. since then i could browse with the phone, whenever i try to connect IT WILL POPING UP CONNECTION UNAVAILABLE. THIS IS ON MY NOKIA E6





PLEASE ME OUT OF THIS MESS.

Whenever i try to update Microsoft 2.1 version the phone will be triping off. after then i notice that the phone does not respond on time if i click on any item. i restore and delete so that the phone processor will be faster than before after which i restored my back up. since then i could browse with the phone, whenever i try to connect IT WILL POPING UP CONNECTION UNAVAILABLE. THIS IS ON MY NOKIA E6





PLEASE ME OUT OF THIS MESS.

Whenever i try to update Microsoft 2.1 version the phone will be triping off. after then i notice that the phone does not respond on time if i click on any item. i restore and delete so that the phone processor will be faster than before after which i restored my back up. since then i could browse with the phone, whenever i try to connect IT WILL POPING UP CONNECTION UNAVAILABLE. ON MY NOKIA E6


PLEASE ME OUT OF THIS MESS.
[b][/b]

list the name of the manufacturers and its product i.e with the best product in market.
Example Sony -- Home theatre, TV
Beeko --- Refrigerator and freezer
Panasonic --- Airconditioner
etc........

please i need a very good Anti-virus for my nokia E6 the f-secure i have on my phone has expired. Please i need new one.

The Noble Qur'an al-Anfaal 8:46

And obey Allâh and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allâh is with those who are As-Sâbirin (the patient ones, etc.).


The Noble Qur'an 11:118, 119

And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islâm)], but they will not cease to disagree,-

Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."


Sheikh al-Albaani explains the importance of not arguing over differences in non-fundamental issues: "The Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing."

He continues, "The Companions (radi Allaahu 'anhum), despite their well-known differing in non-fundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion." [The Prophet's Prayer, Alban, p. xxiii]

Insha'Allah, we have the above examples of what are non-fundamental issues and the importance of not bickering over them. Some examples of fundamental differences are: shirk, the five pillars, the six articles of faith.
------------------------------------------------------------------------------
Extreme Differing Leads to Sects
The Noble Qur'an ar-Room 30:31-32

...and be not of Al­Mushrikûn (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.).

Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.


The Noble Qur'an 6:159
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.



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Once the Truth is Made Known,
The Difference Must Cease


Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (saaws) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so.

'Umar ibn al-Khattab became angry at the dispute between Ubaay ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (saaws), who are looked up to and learnt from, disputing? Ubayy has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do such-and-such to him'." [Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/83-4)]

Notice in the above hadith that the Muslim who knew the truth was permissibly angry at those who were wrong. The problem we see in the ummah is when one of us acts incorrectly out of ignorance and becomes very angry, insulting, or causing embarassement to another muslim when in fact he is wrong all along.

How can we prevent this angry act of ignorance in ourselves? Remember the salat. Think about how you are to correct the Imam if he errors in his salat by saying SubhanAllah (or clapping if female) - you only do so when you are SURE without a doubt that he actually made an error. Could you imagine embarassing yourself because you weren't paying attention and thought the Imam had made a mistake in the salat when he clearly had not. Now imagine the embarassement one should feel when becoming cross, short, stern, rude, blunt, quickly excitable, or challenging, to a Muslim who came with truth and then... moments, days, or years later, this Muslim find out he was wrong and the cause of fitnah!



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The Importance of Unity


The Noble Qur'an - Al-Imran 3:103
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

The Noble Qur'an - Al-Shura 42:13
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

The Noble Qur'an - Al-Anfal 8:46
And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:


Even though some people encourage division, one thing that we all have in common and cannot escape, is that we all eventually return to Allah swt at the time of death, on the Day of Judgement, awaiting Allah's judgment on our souls!


The Noble Qur'an - Al-Anbiyaa 21:93
But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.



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Reconciliation Between Muslims


The Noble Qur'an 3:19
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).


The Noble Qur'an - 5:54
O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never afraid of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All­Sufficient for His creatures' needs, All­Knower.


The Noble Qur'an - Al-Hujurat 49:10
The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.



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How Muslims Should Deal with
One Another When They Differ

Questions and Answers with

Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen


Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings?

Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough.

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Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us?

Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other.

We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me?

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Question: Does this apply as well if a scholar has criticized a person?

Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth).

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Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'?

Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference.

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Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant?

Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides.

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Question: How can someone return if going off that path?

Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness.

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Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)?

Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih).

---------

Question: Let us be more specific and ask one of the main issues in question, but without naming names or personalities. Suppose one of the scholars said a group was very bad or worse or more dangerous than the Jews and the Christians and someone else says we can't generalize because there are so many people in them who are ignorant of this groups problems and it is a greater wrong to make a general statement that will unduly hurt them. How do we treat that person?

Answer: Why doesn't he (the scholar) say 'the madhhab of this group is more dangerous to Islam than the Jews and the Christians.'? This is more correct and safer without committing excess upon the member of the group. Let's give an example of the Shi'ah. The extreme Shi'ah are more dangerous than the Jews and the Christians because they say their imaams control the universe, that their imaams are better than the Messenger. Then they curse the companions on the minbars and they curse the Mother of the Believers 'Aaishah (radiallahu 'anhaa). The one upon whose chest the Prophet (sallallahu 'alaihi wa sallam) died and whose saliva was the last thing he tasted in this world, on her day, in her house. They would accuse her! Not even the Jews and the Christians say such a thing! On top of it is the problem that they say this is Islam! This is a real problem. Look and read in soorah Al-Munaafiqeen. What does Allah say about them? He says "They are the enemy so be on guard against them them!" This is a type of restrictive sentence so know its two parts. They are the enemy - so be on guard against them. Even with this, I don't see a total rejection or dismissal of them saying such as "You Shi'ah are a bunch of kaafirs!" I rather say that madhhab and whoever follows its way is more dangerous to Islam than the Jews and the Christians. This is more correct. Is that clear?

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Question: But how do we deal with a person who rejects saying that to these groups (not meaning the Shi'ah). We see him as mistaken or not knowing the truth of these groups. He says don't make a general statement like that about them because there are pious and righteous people among them, while we see it as necessary to say so. Do we make the same blanket judgment about those among these groups who write on issues such as haakimiyyah and the like without complete knowledge and the leaders of these groups and the average person who just follows the leaders, sees them as good and who may have been led to Islam by them? Do we say to him that such people are more dangerous to Islam than the Jews and the Christians?

Answer: It is as I mentioned at first. Concentrate on the madhhab and the method not the person even if the person is astray not to mention if he has knowledge he may have made ijtihaad. There is no call for severity and vehemence towards him because some people gang up on a person just like that. However if we concentrate on the method, this is more beneficial. In this manner we see that none of heads of the kuffaar (Al-Quraish) is mentioned by name in the Qur'aan except one (i.e. Abu Lahab). This is a matter that we should, in shaa Allah follow the sound way (i.e. to deal with). Even if the innovator comes to us that we say his bid'ah is greater than the danger of the Yehood and Nasaara I don't say 'you say or your opinion is such and such', I instead say to him "This is the way. If you follow it you have chosen for yourself. If you don't follow it that is what we want."

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Question: Suppose I see someone who has made a mistake in their religion, maybe in 'aqeedah, maybe in an action or in manhaj. Is it permissible for me with little knowledge to advise him? Answer: Has it not reached you that the Prophet (sallallahu 'alaihi wa 'alaa aalihi was sallam) said, "Convey about me even if it be a single aayah."? Enough?

---------

Someone states: We love you for the sake of Allah Shaykh.

Shaykh Ibn Al'Uthaimeen: We love the One Whom has caused you to love me. Allah has made us beloved to one another and of those in His cause (awliyaa-ihi). Verily He is in control of all things. Remain firm and stick together!

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Question: Is it correct for a group of students of knowledge to make a ruling on an individual without going to him to speak with him or advise him first and instead go to others and warn them against this person and spread this?

Answer: No. No. Never! First if you hear something about a person and you see him as mistaken there are stages. The first stage is confirmation. The transmission about the person may or may not be correct. How many people transmit some statement about a person and they either misunderstand it or with the intention of causing enmity between the Muslims? So first is confirmation. And what could be better than the statement of Shaykh Al-Islam (Ibn Taymiyyah) in refutation of the Raafidhah (Shi'ah) in his book The Way of the Sunnah about when a text is mentioned "the first thing demanded is verification of the transmission." This is a rule and important. Secondly, if the transmission is verified let us look. Is there an explanation for it that perhaps the transmitter did or did not understand? If we see that there is an explanation and the transmitter misunderstood, we say to the transmitter "Brother fear Allah! The man isn't such and such!" or "The meaning is so and so." In this case we would be defending the truth and saving this man from slandering his brother (buhtaan). Thirdly, if there is no explanation then it is obligatory that we go to whom the news is being said about and say "We heard such and such. Is it correct or not?" If he says yes then we should be polite and mannerly with him and not provoke or upset him and let him know there is a problem here. Did not Allah say such and such did not the Messenger say such and such? It is necessary that we return to the truth. He may have knowledge that is not with me and when I engage him he may point me to some knowledge and it would obligatory to follow it.

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Question: Is it permissible to say to the person , "We saw you with so and so mubtadi' as though you follow this innovating group?"

Answer: Never. You engage him as though you never heard a thing about it.

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Question: If a brother feels harmed or hurt by the actions of some other brothers and they have hidden themselves from that person and as a result he feels this hurt in his heart, how can he go about healing that or making some type of reconciliation in himself and how can those brothers perhaps be corrected if their actions indeed are wrong?

Answer: He should remember the statement of the Prophet (sallallahu 'alaihi wa sallam): Allah showed mercy to my brother Musa who was harmed more than this and he was patient. Be patient and the end is for the pious. This is of the knowledge of the gha'ib We have revealed to you. You were not aware of it nor were your people before you. Be patient for indeed the end is for the pious.

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Question: What is obligatory upon a Muslim, and in particular, those seeking knowledge and making Da'wah, in regards to befriending scholars capable of performing Ijtihaad - that is under the assumption that adhering to a group of scholars who are capable of Ijtihaad is one of the obligatory means of adhering to the Jama'ah?

Answer: I say, the obligation of the general public of the Muslim community is to follow those scholars who are known to be abundant in knowledge, correct in the Aqeedah (belief), and sound in their Manhaj (methodology). This is because Allah says, which means:

"And ask ahlu-thikr (people of knowledge) if you do not know"

And the scholars which I have just described are the "those in authority" - those who have Allah mentioned about in the Qur'aan, which means: "O you who believe! Obey Allah and obey the Messenger and those in authority over you"

Because "those in authority" comprises two groups of people, the first group being the scholars, and they are the primary object in this aayah, and the second group are the rulers, those who implement the Shari'ah of Allah over the slaves of Allah. The scholars are the people of clarification, knowledge and guidance, and the rulers are the people of implementation and jurisdiction. So if the public were to take every person as one to be followed, following him without investigating his knowledge, trust, manhaj and aqeedah then they would split apart from one another and go astray. And this, meaning, this division is what Allah has forbidden in more than one aayah of the Qur'aan. Allah says, which means:

"It has been legislated for you in the religion that Nuh (Noah) was ordered with, and that which We revealed to you, and what We ordered Ibrahim (Abraham) with and Musa (Moses) and 'Eesaa (Jesus) - (the command) Establish the religion and do not divide therein."

And Allah says, which means: "And do not divide or you will fail and you will lose your strength"

And Allah says, which means: "And do not be like those who divided and differed after the clear evidence came to them, for them is great punishment"

And Allah says, which means: "Those who split up their religion and became sects, you have nothing to do with them, their affair is only with Allah, then He will inform them of what they used to do"

To Allah belongs all Praise, the ways and means of communication have become many. So now it is possible for a person living in the East to call one in the West in just one second, and then ask him for whatever he needs. So the evidence has been established and the information has become clear. So beware, beware of division - and I say division not differing, for there is no escape from differing. Because people have disagreed in understanding, knowledge, imaan and taqwa. So if the people disagreed in these four subjects then how much more so differing in opinions. The only thing which requires guard against is differing of hearts, and the abandoning of each other, until the end result is that people accuse others of misguidance, and of innovation, so beware and be warned.
The Noble Qur'an al-Anfaal 8:46

And obey Allâh and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allâh is with those who are As-Sâbirin (the patient ones, etc.).


The Noble Qur'an 11:118, 119

And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islâm)], but they will not cease to disagree,-

Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."


Sheikh al-Albaani explains the importance of not arguing over differences in non-fundamental issues: "The Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing."

He continues, "The Companions (radi Allaahu 'anhum), despite their well-known differing in non-fundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion." [The Prophet's Prayer, Alban, p. xxiii]

Insha'Allah, we have the above examples of what are non-fundamental issues and the importance of not bickering over them. Some examples of fundamental differences are: shirk, the five pillars, the six articles of faith.
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Extreme Differing Leads to Sects
The Noble Qur'an ar-Room 30:31-32

...and be not of Al­Mushrikûn (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.).

Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.


The Noble Qur'an 6:159
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.



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Once the Truth is Made Known,
The Difference Must Cease


Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (saaws) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so.

'Umar ibn al-Khattab became angry at the dispute between Ubaay ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (saaws), who are looked up to and learnt from, disputing? Ubayy has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do such-and-such to him'." [Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/83-4)]

Notice in the above hadith that the Muslim who knew the truth was permissibly angry at those who were wrong. The problem we see in the ummah is when one of us acts incorrectly out of ignorance and becomes very angry, insulting, or causing embarassement to another muslim when in fact he is wrong all along.

How can we prevent this angry act of ignorance in ourselves? Remember the salat. Think about how you are to correct the Imam if he errors in his salat by saying SubhanAllah (or clapping if female) - you only do so when you are SURE without a doubt that he actually made an error. Could you imagine embarassing yourself because you weren't paying attention and thought the Imam had made a mistake in the salat when he clearly had not. Now imagine the embarassement one should feel when becoming cross, short, stern, rude, blunt, quickly excitable, or challenging, to a Muslim who came with truth and then... moments, days, or years later, this Muslim find out he was wrong and the cause of fitnah!



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The Importance of Unity


The Noble Qur'an - Al-Imran 3:103
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

The Noble Qur'an - Al-Shura 42:13
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

The Noble Qur'an - Al-Anfal 8:46
And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:


Even though some people encourage division, one thing that we all have in common and cannot escape, is that we all eventually return to Allah swt at the time of death, on the Day of Judgement, awaiting Allah's judgment on our souls!


The Noble Qur'an - Al-Anbiyaa 21:93
But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.



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Reconciliation Between Muslims


The Noble Qur'an 3:19
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).


The Noble Qur'an - 5:54
O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never afraid of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All­Sufficient for His creatures' needs, All­Knower.


The Noble Qur'an - Al-Hujurat 49:10
The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.



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How Muslims Should Deal with
One Another When They Differ

Questions and Answers with

Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen


Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings?

Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough.

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Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us?

Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other.

We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me?

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Question: Does this apply as well if a scholar has criticized a person?

Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth).

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Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'?

Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference.

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Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant?

Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides.

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Question: How can someone return if going off that path?

Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness.

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Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)?

Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih).

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Question: Let us be more specific and ask one of the main issues in question, but without naming names or personalities. Suppose one of the scholars said a group was very bad or worse or more dangerous than the Jews and the Christians and someone else says we can't generalize because there are so many people in them who are ignorant of this groups problems and it is a greater wrong to make a general statement that will unduly hurt them. How do we treat that person?

Answer: Why doesn't he (the scholar) say 'the madhhab of this group is more dangerous to Islam than the Jews and the Christians.'? This is more correct and safer without committing excess upon the member of the group. Let's give an example of the Shi'ah. The extreme Shi'ah are more dangerous than the Jews and the Christians because they say their imaams control the universe, that their imaams are better than the Messenger. Then they curse the companions on the minbars and they curse the Mother of the Believers 'Aaishah (radiallahu 'anhaa). The one upon whose chest the Prophet (sallallahu 'alaihi wa sallam) died and whose saliva was the last thing he tasted in this world, on her day, in her house. They would accuse her! Not even the Jews and the Christians say such a thing! On top of it is the problem that they say this is Islam! This is a real problem. Look and read in soorah Al-Munaafiqeen. What does Allah say about them? He says "They are the enemy so be on guard against them them!" This is a type of restrictive sentence so know its two parts. They are the enemy - so be on guard against them. Even with this, I don't see a total rejection or dismissal of them saying such as "You Shi'ah are a bunch of kaafirs!" I rather say that madhhab and whoever follows its way is more dangerous to Islam than the Jews and the Christians. This is more correct. Is that clear?

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Question: But how do we deal with a person who rejects saying that to these groups (not meaning the Shi'ah). We see him as mistaken or not knowing the truth of these groups. He says don't make a general statement like that about them because there are pious and righteous people among them, while we see it as necessary to say so. Do we make the same blanket judgment about those among these groups who write on issues such as haakimiyyah and the like without complete knowledge and the leaders of these groups and the average person who just follows the leaders, sees them as good and who may have been led to Islam by them? Do we say to him that such people are more dangerous to Islam than the Jews and the Christians?

Answer: It is as I mentioned at first. Concentrate on the madhhab and the method not the person even if the person is astray not to mention if he has knowledge he may have made ijtihaad. There is no call for severity and vehemence towards him because some people gang up on a person just like that. However if we concentrate on the method, this is more beneficial. In this manner we see that none of heads of the kuffaar (Al-Quraish) is mentioned by name in the Qur'aan except one (i.e. Abu Lahab). This is a matter that we should, in shaa Allah follow the sound way (i.e. to deal with). Even if the innovator comes to us that we say his bid'ah is greater than the danger of the Yehood and Nasaara I don't say 'you say or your opinion is such and such', I instead say to him "This is the way. If you follow it you have chosen for yourself. If you don't follow it that is what we want."

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Question: Suppose I see someone who has made a mistake in their religion, maybe in 'aqeedah, maybe in an action or in manhaj. Is it permissible for me with little knowledge to advise him? Answer: Has it not reached you that the Prophet (sallallahu 'alaihi wa 'alaa aalihi was sallam) said, "Convey about me even if it be a single aayah."? Enough?

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Someone states: We love you for the sake of Allah Shaykh.

Shaykh Ibn Al'Uthaimeen: We love the One Whom has caused you to love me. Allah has made us beloved to one another and of those in His cause (awliyaa-ihi). Verily He is in control of all things. Remain firm and stick together!

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Question: Is it correct for a group of students of knowledge to make a ruling on an individual without going to him to speak with him or advise him first and instead go to others and warn them against this person and spread this?

Answer: No. No. Never! First if you hear something about a person and you see him as mistaken there are stages. The first stage is confirmation. The transmission about the person may or may not be correct. How many people transmit some statement about a person and they either misunderstand it or with the intention of causing enmity between the Muslims? So first is confirmation. And what could be better than the statement of Shaykh Al-Islam (Ibn Taymiyyah) in refutation of the Raafidhah (Shi'ah) in his book The Way of the Sunnah about when a text is mentioned "the first thing demanded is verification of the transmission." This is a rule and important. Secondly, if the transmission is verified let us look. Is there an explanation for it that perhaps the transmitter did or did not understand? If we see that there is an explanation and the transmitter misunderstood, we say to the transmitter "Brother fear Allah! The man isn't such and such!" or "The meaning is so and so." In this case we would be defending the truth and saving this man from slandering his brother (buhtaan). Thirdly, if there is no explanation then it is obligatory that we go to whom the news is being said about and say "We heard such and such. Is it correct or not?" If he says yes then we should be polite and mannerly with him and not provoke or upset him and let him know there is a problem here. Did not Allah say such and such did not the Messenger say such and such? It is necessary that we return to the truth. He may have knowledge that is not with me and when I engage him he may point me to some knowledge and it would obligatory to follow it.

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Question: Is it permissible to say to the person , "We saw you with so and so mubtadi' as though you follow this innovating group?"

Answer: Never. You engage him as though you never heard a thing about it.

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Question: If a brother feels harmed or hurt by the actions of some other brothers and they have hidden themselves from that person and as a result he feels this hurt in his heart, how can he go about healing that or making some type of reconciliation in himself and how can those brothers perhaps be corrected if their actions indeed are wrong?

Answer: He should remember the statement of the Prophet (sallallahu 'alaihi wa sallam): Allah showed mercy to my brother Musa who was harmed more than this and he was patient. Be patient and the end is for the pious. This is of the knowledge of the gha'ib We have revealed to you. You were not aware of it nor were your people before you. Be patient for indeed the end is for the pious.

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Question: What is obligatory upon a Muslim, and in particular, those seeking knowledge and making Da'wah, in regards to befriending scholars capable of performing Ijtihaad - that is under the assumption that adhering to a group of scholars who are capable of Ijtihaad is one of the obligatory means of adhering to the Jama'ah?

Answer: I say, the obligation of the general public of the Muslim community is to follow those scholars who are known to be abundant in knowledge, correct in the Aqeedah (belief), and sound in their Manhaj (methodology). This is because Allah says, which means:

"And ask ahlu-thikr (people of knowledge) if you do not know"

And the scholars which I have just described are the "those in authority" - those who have Allah mentioned about in the Qur'aan, which means: "O you who believe! Obey Allah and obey the Messenger and those in authority over you"

Because "those in authority" comprises two groups of people, the first group being the scholars, and they are the primary object in this aayah, and the second group are the rulers, those who implement the Shari'ah of Allah over the slaves of Allah. The scholars are the people of clarification, knowledge and guidance, and the rulers are the people of implementation and jurisdiction. So if the public were to take every person as one to be followed, following him without investigating his knowledge, trust, manhaj and aqeedah then they would split apart from one another and go astray. And this, meaning, this division is what Allah has forbidden in more than one aayah of the Qur'aan. Allah says, which means:

"It has been legislated for you in the religion that Nuh (Noah) was ordered with, and that which We revealed to you, and what We ordered Ibrahim (Abraham) with and Musa (Moses) and 'Eesaa (Jesus) - (the command) Establish the religion and do not divide therein."

And Allah says, which means: "And do not divide or you will fail and you will lose your strength"

And Allah says, which means: "And do not be like those who divided and differed after the clear evidence came to them, for them is great punishment"

And Allah says, which means: "Those who split up their religion and became sects, you have nothing to do with them, their affair is only with Allah, then He will inform them of what they used to do"

To Allah belongs all Praise, the ways and means of communication have become many. So now it is possible for a person living in the East to call one in the West in just one second, and then ask him for whatever he needs. So the evidence has been established and the information has become clear. So beware, beware of division - and I say division not differing, for there is no escape from differing. Because people have disagreed in understanding, knowledge, imaan and taqwa. So if the people disagreed in these four subjects then how much more so differing in opinions. The only thing which requires guard against is differing of hearts, and the abandoning of each other, until the end result is that people accuse others of misguidance, and of innovation, so beware and be warned.
The Noble Qur'an al-Anfaal 8:46

And obey Allâh and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allâh is with those who are As-Sâbirin (the patient ones, etc.).


The Noble Qur'an 11:118, 119

And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islâm)], but they will not cease to disagree,-

Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."


Sheikh al-Albaani explains the importance of not arguing over differences in non-fundamental issues: "The Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing."

He continues, "The Companions (radi Allaahu 'anhum), despite their well-known differing in non-fundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion." [The Prophet's Prayer, Alban, p. xxiii]

Insha'Allah, we have the above examples of what are non-fundamental issues and the importance of not bickering over them. Some examples of fundamental differences are: shirk, the five pillars, the six articles of faith.
------------------------------------------------------------------------------
Extreme Differing Leads to Sects
The Noble Qur'an ar-Room 30:31-32

...and be not of Al­Mushrikûn (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.).

Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.


The Noble Qur'an 6:159
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.



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Once the Truth is Made Known,
The Difference Must Cease


Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (saaws) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so.

'Umar ibn al-Khattab became angry at the dispute between Ubaay ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (saaws), who are looked up to and learnt from, disputing? Ubayy has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do such-and-such to him'." [Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/83-4)]

Notice in the above hadith that the Muslim who knew the truth was permissibly angry at those who were wrong. The problem we see in the ummah is when one of us acts incorrectly out of ignorance and becomes very angry, insulting, or causing embarassement to another muslim when in fact he is wrong all along.

How can we prevent this angry act of ignorance in ourselves? Remember the salat. Think about how you are to correct the Imam if he errors in his salat by saying SubhanAllah (or clapping if female) - you only do so when you are SURE without a doubt that he actually made an error. Could you imagine embarassing yourself because you weren't paying attention and thought the Imam had made a mistake in the salat when he clearly had not. Now imagine the embarassement one should feel when becoming cross, short, stern, rude, blunt, quickly excitable, or challenging, to a Muslim who came with truth and then... moments, days, or years later, this Muslim find out he was wrong and the cause of fitnah!



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The Importance of Unity


The Noble Qur'an - Al-Imran 3:103
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

The Noble Qur'an - Al-Shura 42:13
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

The Noble Qur'an - Al-Anfal 8:46
And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:


Even though some people encourage division, one thing that we all have in common and cannot escape, is that we all eventually return to Allah swt at the time of death, on the Day of Judgement, awaiting Allah's judgment on our souls!


The Noble Qur'an - Al-Anbiyaa 21:93
But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.



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Reconciliation Between Muslims


The Noble Qur'an 3:19
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).


The Noble Qur'an - 5:54
O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never afraid of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All­Sufficient for His creatures' needs, All­Knower.


The Noble Qur'an - Al-Hujurat 49:10
The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.



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How Muslims Should Deal with
One Another When They Differ

Questions and Answers with

Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen


Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings?

Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough.

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Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us?

Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other.

We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me?

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Question: Does this apply as well if a scholar has criticized a person?

Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth).

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Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'?

Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference.

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Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant?

Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides.

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Question: How can someone return if going off that path?

Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness.

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Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)?

Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih).

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Question: Let us be more specific and ask one of the main issues in question, but without naming names or personalities. Suppose one of the scholars said a group was very bad or worse or more dangerous than the Jews and the Christians and someone else says we can't generalize because there are so many people in them who are ignorant of this groups problems and it is a greater wrong to make a general statement that will unduly hurt them. How do we treat that person?

Answer: Why doesn't he (the scholar) say 'the madhhab of this group is more dangerous to Islam than the Jews and the Christians.'? This is more correct and safer without committing excess upon the member of the group. Let's give an example of the Shi'ah. The extreme Shi'ah are more dangerous than the Jews and the Christians because they say their imaams control the universe, that their imaams are better than the Messenger. Then they curse the companions on the minbars and they curse the Mother of the Believers 'Aaishah (radiallahu 'anhaa). The one upon whose chest the Prophet (sallallahu 'alaihi wa sallam) died and whose saliva was the last thing he tasted in this world, on her day, in her house. They would accuse her! Not even the Jews and the Christians say such a thing! On top of it is the problem that they say this is Islam! This is a real problem. Look and read in soorah Al-Munaafiqeen. What does Allah say about them? He says "They are the enemy so be on guard against them them!" This is a type of restrictive sentence so know its two parts. They are the enemy - so be on guard against them. Even with this, I don't see a total rejection or dismissal of them saying such as "You Shi'ah are a bunch of kaafirs!" I rather say that madhhab and whoever follows its way is more dangerous to Islam than the Jews and the Christians. This is more correct. Is that clear?

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Question: But how do we deal with a person who rejects saying that to these groups (not meaning the Shi'ah). We see him as mistaken or not knowing the truth of these groups. He says don't make a general statement like that about them because there are pious and righteous people among them, while we see it as necessary to say so. Do we make the same blanket judgment about those among these groups who write on issues such as haakimiyyah and the like without complete knowledge and the leaders of these groups and the average person who just follows the leaders, sees them as good and who may have been led to Islam by them? Do we say to him that such people are more dangerous to Islam than the Jews and the Christians?

Answer: It is as I mentioned at first. Concentrate on the madhhab and the method not the person even if the person is astray not to mention if he has knowledge he may have made ijtihaad. There is no call for severity and vehemence towards him because some people gang up on a person just like that. However if we concentrate on the method, this is more beneficial. In this manner we see that none of heads of the kuffaar (Al-Quraish) is mentioned by name in the Qur'aan except one (i.e. Abu Lahab). This is a matter that we should, in shaa Allah follow the sound way (i.e. to deal with). Even if the innovator comes to us that we say his bid'ah is greater than the danger of the Yehood and Nasaara I don't say 'you say or your opinion is such and such', I instead say to him "This is the way. If you follow it you have chosen for yourself. If you don't follow it that is what we want."

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Question: Suppose I see someone who has made a mistake in their religion, maybe in 'aqeedah, maybe in an action or in manhaj. Is it permissible for me with little knowledge to advise him? Answer: Has it not reached you that the Prophet (sallallahu 'alaihi wa 'alaa aalihi was sallam) said, "Convey about me even if it be a single aayah."? Enough?

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Someone states: We love you for the sake of Allah Shaykh.

Shaykh Ibn Al'Uthaimeen: We love the One Whom has caused you to love me. Allah has made us beloved to one another and of those in His cause (awliyaa-ihi). Verily He is in control of all things. Remain firm and stick together!

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Question: Is it correct for a group of students of knowledge to make a ruling on an individual without going to him to speak with him or advise him first and instead go to others and warn them against this person and spread this?

Answer: No. No. Never! First if you hear something about a person and you see him as mistaken there are stages. The first stage is confirmation. The transmission about the person may or may not be correct. How many people transmit some statement about a person and they either misunderstand it or with the intention of causing enmity between the Muslims? So first is confirmation. And what could be better than the statement of Shaykh Al-Islam (Ibn Taymiyyah) in refutation of the Raafidhah (Shi'ah) in his book The Way of the Sunnah about when a text is mentioned "the first thing demanded is verification of the transmission." This is a rule and important. Secondly, if the transmission is verified let us look. Is there an explanation for it that perhaps the transmitter did or did not understand? If we see that there is an explanation and the transmitter misunderstood, we say to the transmitter "Brother fear Allah! The man isn't such and such!" or "The meaning is so and so." In this case we would be defending the truth and saving this man from slandering his brother (buhtaan). Thirdly, if there is no explanation then it is obligatory that we go to whom the news is being said about and say "We heard such and such. Is it correct or not?" If he says yes then we should be polite and mannerly with him and not provoke or upset him and let him know there is a problem here. Did not Allah say such and such did not the Messenger say such and such? It is necessary that we return to the truth. He may have knowledge that is not with me and when I engage him he may point me to some knowledge and it would obligatory to follow it.

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Question: Is it permissible to say to the person , "We saw you with so and so mubtadi' as though you follow this innovating group?"

Answer: Never. You engage him as though you never heard a thing about it.

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Question: If a brother feels harmed or hurt by the actions of some other brothers and they have hidden themselves from that person and as a result he feels this hurt in his heart, how can he go about healing that or making some type of reconciliation in himself and how can those brothers perhaps be corrected if their actions indeed are wrong?

Answer: He should remember the statement of the Prophet (sallallahu 'alaihi wa sallam): Allah showed mercy to my brother Musa who was harmed more than this and he was patient. Be patient and the end is for the pious. This is of the knowledge of the gha'ib We have revealed to you. You were not aware of it nor were your people before you. Be patient for indeed the end is for the pious.

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Question: What is obligatory upon a Muslim, and in particular, those seeking knowledge and making Da'wah, in regards to befriending scholars capable of performing Ijtihaad - that is under the assumption that adhering to a group of scholars who are capable of Ijtihaad is one of the obligatory means of adhering to the Jama'ah?

Answer: I say, the obligation of the general public of the Muslim community is to follow those scholars who are known to be abundant in knowledge, correct in the Aqeedah (belief), and sound in their Manhaj (methodology). This is because Allah says, which means:

"And ask ahlu-thikr (people of knowledge) if you do not know"

And the scholars which I have just described are the "those in authority" - those who have Allah mentioned about in the Qur'aan, which means: "O you who believe! Obey Allah and obey the Messenger and those in authority over you"

Because "those in authority" comprises two groups of people, the first group being the scholars, and they are the primary object in this aayah, and the second group are the rulers, those who implement the Shari'ah of Allah over the slaves of Allah. The scholars are the people of clarification, knowledge and guidance, and the rulers are the people of implementation and jurisdiction. So if the public were to take every person as one to be followed, following him without investigating his knowledge, trust, manhaj and aqeedah then they would split apart from one another and go astray. And this, meaning, this division is what Allah has forbidden in more than one aayah of the Qur'aan. Allah says, which means:

"It has been legislated for you in the religion that Nuh (Noah) was ordered with, and that which We revealed to you, and what We ordered Ibrahim (Abraham) with and Musa (Moses) and 'Eesaa (Jesus) - (the command) Establish the religion and do not divide therein."

And Allah says, which means: "And do not divide or you will fail and you will lose your strength"

And Allah says, which means: "And do not be like those who divided and differed after the clear evidence came to them, for them is great punishment"

And Allah says, which means: "Those who split up their religion and became sects, you have nothing to do with them, their affair is only with Allah, then He will inform them of what they used to do"

To Allah belongs all Praise, the ways and means of communication have become many. So now it is possible for a person living in the East to call one in the West in just one second, and then ask him for whatever he needs. So the evidence has been established and the information has become clear. So beware, beware of division - and I say division not differing, for there is no escape from differing. Because people have disagreed in understanding, knowledge, imaan and taqwa. So if the people disagreed in these four subjects then how much more so differing in opinions. The only thing which requires guard against is differing of hearts, and the abandoning of each other, until the end result is that people accuse others of misguidance, and of innovation, so beware and be warned.

Abujabir24: It literally means "kufr less than kufr" Promoting the aqeedah of kufr duna kufr which was originated from Abdullah bn Abbaas authentically reported from him. Example is if a man cheats on his wife, it is kufr duna kufr. If a man drinks alcohol, it is kufr duna kufr. The Prophet(saw) said when you insult your muslim brothe or sister, it is a sin but when you fight him/her, the it is kufr duna kufr. We the members of Ahlus-sunnah believe if muslims fight each other, it is kufr duna kufr because Ali and Mu'awiyyah fought andAli and A'isha also fought and we dont make Takfir on Ali and Mu'awiyyah. this is the aqeedah of the khawaarij. They made takfir on Ali and Mu'awiyyah and when Ibn Abbass approached them and asked what is your problem with us? They said we fought with Ali and A'isha and they didn't give us concubines. Ibn Abbass said do you wish to take the Prophet's(saw) as a concubine? They kept silenced and were embarrassed. Many of them abandoned their rebellion against the righteous Kahlifah Ali. They announced that their campaign of war against their advesaries will continue. Ali then decided to meet them himself. He called upon them to rejoin the ranks of the Khalifah and abandon their deviant ways. He also refuted their arguments and nullified their misguided way of understandin the religion. However, they persisted in their way of the Khilafah and camped their forces at the area of An-nahrawan, The khawarij met Abdullah the son of Khabbab bin Al-aratt, a noble companion of the messenger(saw) and seized him. They asked him, "Who are you?" He replied i am Abdullah bn Khabbab the companion of the Messenger Salla Allahu Alayhi Wasallam.” They said, “Narrate to us a Hadith you heard from your father who related it to the Messenger Salla Allahu Alayhi Wasallam.” He said, “I heard my father say, ‘The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, ‘There will be a Fitnah (calamity and division) in which those who sit idle are better than those who walk, and those who walk are better than those who rush. Therefore, whoever has no choice but to kill or be killed, let him be killed and let him not be the killer.’” They asked him, “What do you say regarding Abu Bakr and Umar?” Abdullah said good words of praise regarding them. They said, “What do you say with regards to At- Ta’hkim (when Ali and Mu’awiyah reverted to some of the companions to judge between them in their dispute, according to the Quran and Sunnah)?” He said, “I say that Ali has better knowledge in the Book of Allah, is more careful with the religion, and has more wisdom than you!” They said, “You do not follow the Truth and Guidance. Rather, you follow men according to their fame.” They then said to him, “This Quran (which you carry) around your neck commands us to kill you.” He said, “Whoever the Quran preserves his life, you preserve his life in turn.
When Ali bin Talib heard what Al-Khawarij did to Abdullah bin Khabbab and his family, he led an expedition of four thousand soldiers to arrest those who committed this atrocity. When he reached their area, he asked them to deliver those who killed Abdullah. They said to Ali’s emissary, “We all killed him. And, furthermore, if we catch you (meaning
Ali) we will kill you too.” Then, Ali prepared to fight them.
But before the battle commenced, he asked them, “What do you dislike as regards my matter?” They said, “We hate that you, when we fought with you on the Day (incident) of Al-Jamal, allowed for us their (the side of ‘Aaishah, Tal’hah, and Az-Zubair) possessions after we defeated them but did not allow us to seize their women and children as slaves. Why did you allow us to shed their blood and seize their possessions but not their women and children?” Ali said, “I only allowed you to seize their possession in return for their looting the Muslim treasury in the city of Basrah before I came to meet them (to convince them to end their rebellion). As for their women and children, they did not fight against us and they, therefore, still enjoyed the rights of Muslims who live in the Islamic state. Also, if I had allowed their women for you, who among you would have liked to take ‘Aaishah (the Prophet’s wife) as his share?” They became ashamed and silent. And whoever the Quran sheds his blood, give him death in turn.” Then, they brought Abdullah bin Khabbab closer to the river, and one of them, Musmi’ bin Qhadali, slit his throat. Then, they entered his house and killed his children and also his wife, who was pregnant, and slit open her stomach.

Sorry guys i went a bit in describing the khawaarijs. They said to Ibn Abbaas. Ali scratched out his title Amir-ul Mu'mineen so we found this as an insult because we gave ba'iah to Ali. Ibn Abbaas said the Prophet(SAW) said at the treaty of Hudaibiyyah "one day you Ali will be in the same boat as me and you will have to scratch out your title. So this is clear evidence that when muslims fight, it is Kufr duna Kufr because Dalha and Zubair also fought and these were among the men promised paradise. So we the people of Ahlus-sunnah believe in the aqeedah of Kufr duna Kufr because we are not Khawaarij. Sorry for repeating these words again.
But if you dismantle the sharee'ah, it is not Kufr duna Kufr, it is a major Kufr that means you are a Kafir. The salafis are the ones who believe that anyone who dismantles the sharee'ah, it is kufr duna kufr. The reason why they promote this aqeedah is because they against the Ijma of the Ummah. We love and respect Ibn Taimiyyah and Ibn Kathir very much, during their lifetime, they passed a fatwa. Ibn Kathir said in his tafsir when explaining Surah Ma'idah vs 50. He said "it is known by a necessity and it is the agreement of all the Muslims, the Ijma of the Muslims that whosoever dismantles the sharee'ah, that person is a Kafir. Ibn Taimiyyah who was the sheikh of Ibn Kathir said in his fatawaa volume 28 page 524. "that it is known of islam by necessity that if you dismantle the sharee'ah, you are a Kafir. Ibn Kathir was a bit more radical in his fatwa, he went further to say "whoever dismantle the sharee'ah, that person should be fought until he return th the sharee'ah of Muhammad (saw). When this two noble scholars passed the fatwa, no scholar in their time and even the present time opposed the fatwa. So they were correct. So since "As-suqoot ghalil al-irdaq" (silence is consent according to usool-fiqh), we have to stand by the fatwa's of this two noble scholars. The problem the Ahlus-sunnah are having with the salafis is that they (salafis) said Ibn Kathir and Ibn Taimiyyah are their sheikhs yet they go against their fatwa. This is hypocrisy of the highest order. We members of Ahlus-sunnah follow the fatwas of these two noble scholars because when they passed the fatwa, nobody opposed them. Sorry again for my much repetition. Even the sheikh who the salafis respect in person of Bn Baass. He wrote a book نواقض اسلام. He said in page six of that book, if you dismantle the sharee'ah, you are a Kafir. So anyone who says, if one dismantles the sharee'ah, it is Kufr duna Kufr is an enemy of Allah because of the verse found in surah Nisaa verse 115. Allah says "Anyone who contends with the messenger even after guidance has been plainly conveyed to him, and follow a way other than the path of the believers. We leave him to the path which he has chosen and we shall dump him in the Hell Fire. What an evil abode this is." This is all i can say regarding this topic. Any contribution would be welcomed. But if you want to oppose what i wrote, then you will have bring proof. Shukran

MUSLIMS SHOULD NOT BE A BLIND FOLLOWERS BECOS NO ISLAMIC SCHOLAR KNOWS EVERYTHING, EVEN IF YOU TAKE A PERSON PARTICULAR TO BE YOUR SCHOLAR DOES NOT MEAN THAT EVERYTHING HE SAID MUST NOT BE REFUTED IF THERE IS CLEAR CUT EVIDENT FROM THE SHARIA...ALLAH KNOWS THE BEST.

olabowale: @Subzeero: May Allah increase your Iman and Ilm. Brother every activity is halal, except the activities made haram by Allahu taala and His Messenger (AS). No scholar, I repeat can make haram what Allah and His Rassul have made halal. No scholar can make Halah what they have made haram either.

A scholar must make scholarship statement that must be derived and not going against Allah in the Qur'an and hadith Quhsi and Muhammad in his Sunnah and Hadith. It was reported by an early scholar that not all animal in the sea are permissable to eat. He was in a desert then. Then he later learnt that the sahaba ate from a dead whale that the found on the beach. They smaoked some and brought the preserved meat to get the legislation about it from the prophet, who even asked for his own share from what remained!

Further, we should bear in mind that all Muhadithans, and specifically the 4 imams that you have mentioned stated in their acknowledgements that if any of their legislation is in disagreement with that of the prophet, when it is discovered, that people should take what the prophet states over theirs. Further it would have been the statement of the prophet they would have taken if they come to know it. Look islam is not something that people make up, out of their own desire. There is a firm process already establish. And no single scholar knows 100% of Islam.

And from what you wrote, we see that Music is not haram, except the music where all those things demed haram in other situations is injected into Music. Thats when the music is haram. Foul language, women naked in not the appropriate places, etc are haram anyways and its no surprise that they will make the music where they are a part of haram.

And you can't say that Yusuf Islam is not a scholar because you do not know how Allah has blessed him to gain good Islamic knowledge. For starter he abandoned music because of his love and fear of God. Afterall, he knows more about the effect of music than a person who has never been played any musical instrument before. He is well acquinted with the intostication feeling of this medium. This reminds me of the story of imam Suraj Wahhaj of Brooklyn New York. He studied Fine Art at New York University, Lower Manhattan. But when he heard that Allah forbid the drawing of man and animals, he stopped drawing animals and man, the things that have souls.

In his story, he said that when he used to draw, he would imagined his human or animal drawing to just lift off out of the canvas and exist as others of its kind. No wonder that Allah said in hadith that the artists will be required to bring a soul into what they created, since it seems as if that they have competed with Him, while they were on earth. But since they could not make a soul, this will make them go to hell fire to be punished on the day of Judgement.

The Noble Qur'an - Luqman 31:6

And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire).


Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.


Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."


The Noble Qur'an - Al-Isra 17:64

"And Istafiz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and other call for Allah's disobedience)..."


Hadith - Bukhari 7:494

Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments as lawful. And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and Allah will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."


The Noble Qur'an - An-Najm 53:57-62

The Day of Resurrection draws near, None besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Qur'an)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone).

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).



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

Use of a Simple Drum


Use of the "duff" (simple drum) is permitted in Islam for a practical purpose (such as establishing a simple beat for exercise, rowing, and other labors), but not to be done by a Muslim for entertainment or idleness. In such instances, it must not be played as music, such as by enhancing rhythm, whistling a tune and whatnot. Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256) that the prohibition against the use of instruments refers to "all kinds of things used for entertainment."

According to the Sunnah, females can sing and beat the duff on the two 'Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn't be raised loud enough or near enough to be heard by the men.

Poetry is also permitted, but it must not contain shirk (the major sin of associating a partner in worship with Allah, i.e. trinity, major or minor shirk, etc.).

The woman's voice should not be used in an attractive way around non-mahram men and to them it must be limited to necessity (physical necessity such as asking for something at the store, not emotional 'necessity' such as social conversation). Men and women must not engage in idle or social conversations with non-mahrams (those not related as specified in The Quran). Muslim men should avoid listening to a non-related (i.e. non-mahram) female voice (such as pop singers, etc.) except when it is unavoidable or due to her speaking out of necessity and not socializing.


The Noble Qur'an - An-Najm 53:57-62

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the duff* and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, "There is a Prophet amongst us who knows what will happen tomorrow." The Prophet [saaws] said (to her),"Do not say this, but go on saying what you have spoken before."

* duff /daff- a one-sided drum made of animal skin.

The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.



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

Explanation from Sheikh Ibn Baz

Shaykh Ibn Baz (may Allah have mercy on him) said in Majmoo' al-Fataawa, 3/423-424:

"Ma'aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haram (prohibited), and condemns those who say they are halal (permissible), just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws.

What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah."



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

Hadith - Sunan of Abu Dawood, #4909, Narrated Abdullah ibn Mas'ud

Salam ibn Miskin, quoting an old man who witnessed AbuWa'il in a wedding feast, said: They began to play, amuse and sing. He united the support of his hand round his knees that were drawn up, and said: I heard Abdullah (ibn Mas'ud) say: I heard the apostle of Allah (peace be upon him) say: Singing produces hypocrisy in the heart.



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

Intentions as it Relates to Hearing Music

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiq's." (Tafseer al-Qurtubi, 14/55).

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation, i.e., he did not make the first man pay the cost of the mandolin, because it was haram and had no value. (al-Musannaf, 5/395).



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

A Haram (Prohibited) Profession

It is haram (prohibited) to be work as a salesperson in a store that sells musical instruments. It is permissible to sell an instrument for its parts, such as to have it melted down, etc. It is of course, as shown by the evidences above, haram to be a musician.

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haram to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)



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

Effeminate Men

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women.

Because singing and playing the daff are things that women do, the Salaf (men of the far past) used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.
SALAM ALAYKUN WARA....

olabowale: @Subzeero: May Allah increase your Iman and Ilm. Brother every activity is halal, except the activities made haram by Allahu taala and His Messenger (AS). No scholar, I repeat can make haram what Allah and His Rassul have made halal. No scholar can make Halah what they have made haram either.

A scholar must make scholarship statement that must be derived and not going against Allah in the Qur'an and hadith Quhsi and Muhammad in his Sunnah and Hadith. It was reported by an early scholar that not all animal in the sea are permissable to eat. He was in a desert then. Then he later learnt that the sahaba ate from a dead whale that the found on the beach. They smaoked some and brought the preserved meat to get the legislation about it from the prophet, who even asked for his own share from what remained!

Further, we should bear in mind that all Muhadithans, and specifically the 4 imams that you have mentioned stated in their acknowledgements that if any of their legislation is in disagreement with that of the prophet, when it is discovered, that people should take what the prophet states over theirs. Further it would have been the statement of the prophet they would have taken if they come to know it. Look islam is not something that people make up, out of their own desire. There is a firm process already establish. And no single scholar knows 100% of Islam.

And from what you wrote, we see that Music is not haram, except the music where all those things demed haram in other situations is injected into Music. Thats when the music is haram. Foul language, women naked in not the appropriate places, etc are haram anyways and its no surprise that they will make the music where they are a part of haram.

And you can't say that Yusuf Islam is not a scholar because you do not know how Allah has blessed him to gain good Islamic knowledge. For starter he abandoned music because of his love and fear of God. Afterall, he knows more about the effect of music than a person who has never been played any musical instrument before. He is well acquinted with the intostication feeling of this medium. This reminds me of the story of imam Suraj Wahhaj of Brooklyn New York. He studied Fine Art at New York University, Lower Manhattan. But when he heard that Allah forbid the drawing of man and animals, he stopped drawing animals and man, the things that have souls.

In his story, he said that when he used to draw, he would imagined his human or animal drawing to just lift off out of the canvas and exist as others of its kind. No wonder that Allah said in hadith that the artists will be required to bring a soul into what they created, since it seems as if that they have competed with Him, while they were on earth. But since they could not make a soul, this will make them go to hell fire to be punished on the day of Judgement.

The Noble Qur'an - Luqman 31:6

And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire).


Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.


Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."


The Noble Qur'an - Al-Isra 17:64

"And Istafiz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and other call for Allah's disobedience)..."


Hadith - Bukhari 7:494

Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments as lawful. And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and Allah will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."


The Noble Qur'an - An-Najm 53:57-62

The Day of Resurrection draws near, None besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Qur'an)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone).

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).



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

Use of a Simple Drum


Use of the "duff" (simple drum) is permitted in Islam for a practical purpose (such as establishing a simple beat for exercise, rowing, and other labors), but not to be done by a Muslim for entertainment or idleness. In such instances, it must not be played as music, such as by enhancing rhythm, whistling a tune and whatnot. Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256) that the prohibition against the use of instruments refers to "all kinds of things used for entertainment."

According to the Sunnah, females can sing and beat the duff on the two 'Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn't be raised loud enough or near enough to be heard by the men.

Poetry is also permitted, but it must not contain shirk (the major sin of associating a partner in worship with Allah, i.e. trinity, major or minor shirk, etc.).

The woman's voice should not be used in an attractive way around non-mahram men and to them it must be limited to necessity (physical necessity such as asking for something at the store, not emotional 'necessity' such as social conversation). Men and women must not engage in idle or social conversations with non-mahrams (those not related as specified in The Quran). Muslim men should avoid listening to a non-related (i.e. non-mahram) female voice (such as pop singers, etc.) except when it is unavoidable or due to her speaking out of necessity and not socializing.


The Noble Qur'an - An-Najm 53:57-62

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the duff* and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, "There is a Prophet amongst us who knows what will happen tomorrow." The Prophet [saaws] said (to her),"Do not say this, but go on saying what you have spoken before."

* duff /daff- a one-sided drum made of animal skin.

The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.



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

Explanation from Sheikh Ibn Baz

Shaykh Ibn Baz (may Allah have mercy on him) said in Majmoo' al-Fataawa, 3/423-424:

"Ma'aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haram (prohibited), and condemns those who say they are halal (permissible), just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws.

What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah."



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

Hadith - Sunan of Abu Dawood, #4909, Narrated Abdullah ibn Mas'ud

Salam ibn Miskin, quoting an old man who witnessed AbuWa'il in a wedding feast, said: They began to play, amuse and sing. He united the support of his hand round his knees that were drawn up, and said: I heard Abdullah (ibn Mas'ud) say: I heard the apostle of Allah (peace be upon him) say: Singing produces hypocrisy in the heart.



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

Intentions as it Relates to Hearing Music

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiq's." (Tafseer al-Qurtubi, 14/55).

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation, i.e., he did not make the first man pay the cost of the mandolin, because it was haram and had no value. (al-Musannaf, 5/395).



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

A Haram (Prohibited) Profession

It is haram (prohibited) to be work as a salesperson in a store that sells musical instruments. It is permissible to sell an instrument for its parts, such as to have it melted down, etc. It is of course, as shown by the evidences above, haram to be a musician.

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haram to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)



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

Effeminate Men

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women.

Because singing and playing the daff are things that women do, the Salaf (men of the far past) used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.
SALAM ALAYKUN WARA....

Good day,
pls my Nokia E6 has internet inconnectivity (that is i am unable to browse), this occurs after i did a restore of factory settings. people say that i should upgrade my phone software from symbian anna to symbian belle which i have done and the problem still persists. if i request for automatic configuration it would send the settings but sending the SMS that congratulation ur phone has been configured. up till i cant browse with my phone,

My nokia E6 is having internet connectivity problem after restoring factory setting.i have requested for automatic configuration setting but it's doesnt work i later did manual configuration the problem still persist even if i change sim card it will displaying connectivity unavailable.

I have a problem wit my nokia phone which i want to take to nokia care but unfortunately i misplaced my receipt. Pls wat can i do becos i know they wil ask for it in nokia care.

Nokia Care:

Please update the phone using Nokia Suite.

I dont have nokia suite, can i take it to nokiacare shop for update & hope i can still collect the phone that day?

One of the follow-come application SOCIAL (for FACEBOOK, TWITTER etc) on my Nokia E6 is not working again whenever i try to open it it will be saying SORRY, PLEASE UNINSTALL AND REINSTALL SOCIAL. i have try to uninstall it but uninstallation is not complete, becos of that i restored the factory settings. it is still doing the same thing. what can i do?

hw can someone upgrade frm symbian anna to symbian belle on nokia E6. Again can the back up on nokia E6 restore all installed applications and settings including internet & wi fi setting on my phone.

hw can someone upgrade frm symbian anna to symbian belle on nokia e5. Again can the back up on nokia E6 restore all installed applications and settings including internet & wi fi setting on my phone.

hw can someone upgrade frm symbian anna to symbian belle on nokia e5. Again can the back up on nokia e5 restore all installed applications and settings including internet & wi fi setting on my phone.

yes they are really the best, i enjoyed all their services especially internet banking & mobile banking, they are fantastic, keep it up guys.

i am having battery problem with my nokia e6, as when i charge the battery full it will only used a day. it wasw not up to 3 weeks that i bought it.

pls what can i do.

BY CLIFFORD NDUJIHE,
Deputy Political Editor

Chief Cliff Mbagwu, is an economist, chieftain of the Peoples Democratic Party (PDP) and a retired banker. In a chat with Saturday Vanguard, Mbagwu, managing consultant/CEO of Simeon and Rose Associates, a Lagos based management consultancy firm, speaks on controversies surrounding the proposed introduction of Islamic banking in Nigeria. Excerpts:

As a management consultant and economist, what is your view on the economic situation of the country and raging kerosene scarcity?

The scarcity of kerosene is a sign that things are not being properly managed in the country because we are an oil producing country, the sixth in the world. We have no reason to import kerosene if that sector had been properly managed over time. I am not blaming the current administration for it but if it had been managed properly to the point where we add value to the product ,then would not have got to this sorry state where we queue up for kerosene. It is really an embarrassment for an oil producing country like ours.


Cliff Mbagwu

I think the solution is to ensure that we do not even import any petroleum product. We to have to establish enough capacity to refine domestically and derive some of the by-products of refining. The price of exporting black oil is dysfunctional to the economy. Even the little we refining, we are not refining everything. There are some components we should further breakdown to get things like petroleum jelly, parafine wax, etc. I think we should refine enough petroleum and derive all the derivable materials, which we can use in the industrial sector.

What is the implication of recurring kerosene scarcity on the economy?

The implication is unmitigated suffering we can see from filling stations across the country. Black market operators are having a field day at the expense of the ordinary people. Overtime, successive governments in Nigeria have failed the people because they have not made the ordinary person the centre of the policies they have had.

The ordinary Nigerian gets nothing from government; from craddle to the grave. This cannot continue if governance is to make meaning to the people.

Let’s take an illustration of what happens in other countries particularly Europe. If people are not employed, they are paid unemployment benefit. If they are homeless and have no food, there is an arrangement to give them food at least once a day. But in this country, the ordinary person is on his own. If he cannot afford medical bills, he dies and he dies like a man without a nation. I don’t think that is the essence of governance.

The government is almost completely useless to the ordinary man. Even security that people think the government is providing is no longer being provided adequately.

Would you link lack of governance to the rising insecurity in the country especially the Boko Haram issue?

I think, basically Boko Haram is driven by ignorance, poverty, injustice and deprivation because over time, particularly in areas where there is prevalence of Boko Haram phenomenon, successive governments have failed just as they have failed in other parts of the country. But the failure is more outstanding in these areas where the Boko Haram people are based.

So, the Boko Haram thing should be attacked from top, and that top is poverty, ignorance, joblessness and lack of opportunity. It is a product of several years of mis-governance and failure of people to whom authority has been given, who have over the years used that authority solely for their own benefit. Boko Haram is a reaction to the situation. Whatever colour people give it -religious, political, etc, what provides the raw materials for this crisis is poverty.

The Central Bank of Nigeria (CBN) has been caught in a number of policy somersaults. What do you make of Governor Sanusi Lamido Sanusi statement that rescued banks that could not recapitalise after September 30 would be nationalised?

Let me start by saying that the CBN governor has done well in trying to rescue these banks because without his intervention, by now, all those rescued banks could have collapsed and billions of Naira could have been lost.

But having rescued the banks, the CBN governor went ahead to begin to put pressure on them to recapitalise or be liquidated. I thought what should have happened, after rescuing them with tax payers money, which was a wise thing to do, is to give them time to gradually pay up the loan and pick out suitable partners, domestic investors to buy them and provide fresh capital. That is if they cannot do that through right issues to existing shareholders. I have always opposed selling the banks to foreigners because I look at then as national assets and no country moves forward by selling its assets to foreigners. I think the banks should be given time to recapitalise.

Like how long?

The CBN wanted to save depositors fund. Sanusi wanted to save jobs. So, those should be the cardinal issues in deciding how long it will take to repay the bailout money. Putting them under pressure nullifies the initial effort that was made to rescue them. I think four years from the time they were rescued would be enough to allow them look for more capital to repay the money. Forcing them to do that within a short timeline is not good for the industry because this is an industry that is driven by trust and information. Once, you destroy the confidence of the banking public in them, which is what that kind of ultimatum can lead to, then you make it more difficult for them to survive.

How do you view opposition to CBN’s moves to introduce Islamic banking in Nigeria?

The opposition to Islamic banking is uncalled for and uninformed. I think it is because the concept of Islamic Banking has been misunderstood by a number of people. The country is made up of Muslims, Christians, traditional religionists and others, we cannot therefore run away from things Islamic because we have Moslems among us. They have a right if they want a non-interest banking that is advocated by their religion.

And I don’t see how that impacts on the rights of any other person or endangers either the economy or the society. In the first place, roughly 70 per cent of Nigerians are un-banked. The reason is that the conventional banks have failed because they have an orientation that appears to prefer large ticket deals. Majority of Nigerians are not in the position to provide this type of deal. Somehow, the Islamic banks, when they come, will take care of a certain percentage of the un-banked population and then help to drive the economy. What is important is that we need to drive the economy to create jobs and opportunities. That is what we should be bothering ourselves about. There is nothing in a name. The important thing is that this is a type of banking that encourages people to be entrepreneural. The Islamic banks get involved in your business and at the end of it they could take a percentage of the profit or loss that results from it. The emphasis on collateral is not as stringent as it is with conventional banking.

What do you make of concerns by the Christian Association of Nigeria (CAN) that Islamic banking is a plot to islamise Nigeria?

I think that is naive. How can a banking service be a plot to Islamise the country?

At a time of Boko Haram?

The Boko Haram people are not being financed by any bank. In fact, they are financed by people doing business with conventional banks. What we need is something that will empower our citizens whether they are Moslems or Christians. I think a successful Islamic Banking will reduce the incidence of poverty that is driving the Boko Haram phenomenon. So, it is not going to aid it, it is going to help curtail it.

Do you see Islamic Banking working in Nigeria?

Yes, I see it working because there is so much poverty and a huge percentage of Nigerians are un-banked. It is very difficult to walk into a bank and get an overdraft, even to pay school fees even when the bank manager knows your source of income. That is why I said the banking sector has failed in Nigeria in terms of helping their customers. They collect money from a huge percentage of Nigerians and give it to about one per cent of the population. I think when it comes, Islamic bank will fill the gap that conventional and micro-finance banks have not been able to fill.

How would you assess President Goodluck Jonathan’s regime so far?

The Jonathan regime represents a paradigm shift, that is an opportunity for us to build a nation. I don’t think we have ever had a better opportunity to build a nation than this one. Coming from a past that was riddled with corruption, unnecessary waste of human lives in the pursuit of power; a past that was riddled with a mind set that was not compatible with nation building; a mind set that suggests to a section of the country that only they can rule. This is a paradigm shift from that past.

Looking at what he has done, he has just assumed power, I think there is hope for this country. But he must be courageous. He must step on toes. Where things have gone wrong for a long time, you cannot correct them without stepping on toes. Some people have benefitted so much from the decay that has existed and to correct the decay a lot of people will lose their source of income and feel aggrieved. They will fight back and you must be prepared for it.

He must build his own crop of supporters and technocrats, who can help him drive the country, not depending on people sent to him by godfathers.

This government must create jobs and opportunities for the millions of youths that cannot find anything to do. We must curtail our appetite for foreign goods and services. You cannot run a country where 75 per cent of everything you use is imported. If you do that, you must be prepared to send your citizens to those countries where are buying things from to get employment.

We’ll be safe to presume that those who accused the CBN Governor, Sanusi Lamido, of not ‘properly consulting’ the Christian community before introducing Islamic banking are not by any stretch of the imagination contesting the legality of his actions. He should only have ‘properly consulted’ before doing so.
Then, you ask: ‘if the law allows it, why ‘must’ the Christian community be ‘consulted’ before implementing it? They cannot say, like many others do: ‘because it amounts to the ‘Islamisation of Nigeria’. If they do, the question would be: ‘would Sanusi have been allowed to do it (namely ‘Islamise Nigeria) if he had ‘properly consulted’ the Christian community?’
Nor would the apostles of ‘consultation’ be justified to say: ‘it is illegal for the CBN Governor to introduce Islamic banking’. Because again the question would be: ‘if it is illegal, would any amount of consultation with the Christian community legalise what is already adjudged ‘illegal’?
Thus, you would notice that there are three distinct but mutually non-exclusive premises of the anti-Islamic banking crusade. All arguing disparately yet all hoping to overcome as ‘one’. It’s like when predators in the wild hunt, they attack multi-directionally and divergently; but they all close in on one prey! The apostles of ‘proper consultation’ are not singing the tunes of ‘apocalyptic prophets’ who cry the wolf of ‘plan to Islamise Nigeria’; nor are the ‘apocalyptic prophets’ of ‘Islamisation’ bothered about the legality or otherwise of Sanusi’s action. That arena has been obfuscated with fraudulent interpretation of the statutes to discredit the implementation.
So, the strongest point of opposition from the apostles of ‘proper consultation’ is: ‘so CBN’s action will create religious tension in the country’? But then, you ask: ‘why should it create religious tension in the country, if the laws of the same country allow it? Or isn’t what the law allows necessarily ‘right’? -whether or not it is ‘right’ by our own narrow or parochial interests?
If what the law allows is ‘right’ and what is ‘right’ therefore ‘true’, why should implementing the ‘truth?’ cause “anxiety and apprehension” especially among a believing community of any religion for that matter?
No Nigerian who argued for the abandonment of the ‘just’ and ‘equitable’ principle of zoning in a plural democracy like Nigeria’s did not know that doing so could create, in addition to religious tension even ethnic and regional distrust (which it has); yet those who believed (crookedly or otherwise) that zoning was unconstitutional, claimed the right to deference to ‘law’ even to the total disregard for the possibility of ‘tension’ and ‘division’ in the country. The rude lesson being: not even the anticipation of ‘crises’ should warrant detraction from the ‘law’
Again, if we presume that ‘consultation’ with the Christian community was absolutely necessary before the introduction of Islamic banking, who would consult with the Christian community? Should it be the entire Islamic or Muslim community?; Or JNI to CAN?; Or the CBN Governor Sanusi -acting alone in his capacity as a Muslim or as the CBN Governor?
And, by the way, what would Sanusi have said to the Christian community that Governor Smith when he was there did not think it necessary to tell, before he originally introduced the Islamic banking concept; or that his successor, Charles Soludo, a Christian, when he was there did not think it necessary to tell, before he approved it for the first time?
Or maybe the need to consult the Christian community before a legally-permissible right of the Muslim community is granted, has only suddenly become necessary on account of the increased divisiveness that the new dispensation, in spite of its fresh breath of ‘democratic’ air, has occasioned! So that the CBN should have caused a supplementary budget to be approved by NASS for the National Orientation Agency to commence massive awareness campaign on the need for ‘religious tolerance’, -before a legally permissible act under the statute should be accomplished!
Truly ‘forward’ have we ‘moved’ indeed! When, to introduce a simple non-interest, optional Islamic banking system for the benefit of 50 per cent of a community’s population, (without, in the least, tampering with the regular, so-called secular, banking system), the basics of ‘religious tolerance’ and ‘interfaith accommodation’ have to be thought anew to an intolerant section of that community which, ironically, also has the option, if it desires, to participate in any manner suitable to its religious designs.
Yet if, as the CBN Governor claimed, -and it has not been denied- that he was rebuffed by CAN when he proposed to attend their conclave to brief them on the legal, economic and religious nitty-gritty of the Islamic non-interest banking system, which benefits the Muslim without harming or interfering with the banking rights of non-Muslims, then what manner of ‘consultation’ are we talking about?
How can anyone who professes ‘God’, preaches ‘peace’ and advocates ‘religious tolerance’, be in opposition to a ‘legal right’ accrue-able to another? -under the ironic pretence that ‘truth’ will cause ‘tension’ in the land. If what we have is a country that ‘truth’ will put under ‘tension’, maybe, we have now mature to be told what Louise Farrakhan once said to racist America: “If truth will tear your country apart maybe you should not have had a country in the first place”

What About Islamic Banking?
On July 8, 2011 · In Editorial Tweet

WE are a country of debaters. The issues do not matter, the personalities are unimportant – knowledge is the least of the considerations in these engagements that are remarkable for their tendency to heighten tension in the country.

More than half of those commenting on Islamic banking do not know what it is. The Central Bank of Nigeria, CBN, has helped in spreading the ignorance and confusion. It is more interested in saying what Islamic banking is not rather than what it is and ways in which it can help the economy.

Nobody should be blamed for thinking the CBN will make a mess of Islamic banking. While it has worked in other places, the CBN has notoriety for creating problems where there are none and complicating issues that are simple enough for all to appreciate.

Without educating the public on Islamic banking, CBN is jumping into the scheme and asking those opposed to it to head to the court. Is that the best approach? Even among those who claim this brand of banking has religious connotations, the challenge would be for the CBN to educate them. Nothing of that nature is going on, the interests lie in CBN emphasising its powers as if the law is everything.

Who would be the beneficiaries of Islamic banking? Do they know anything about it? What type of Islamic banking would the CBN practise? Would it be peculiar to Nigeria? Do Nigerians have the moral rectitude Islamic banking demands?

Everybody knows that Islamic financial services, including mutual funds and insurance, are available in other parts of the world. Is that a major reason for Nigeria getting into it? If too many countries do not practise Islamic banking would that be a reason for Nigeria not venturing into something that could be beneficial to unbanked rural Nigeria?

CBN governor Sanusi Lamido Sanusi should descend from his imaginary importance and provide information that can result in informed comments about the procedures for Islamic banking in Nigeria. We are a different people. Our needs are different and the policies that will guide Islamic banking in Nigeria, if they are to succeed, must reflect those differences.

In addition, CBN must have a better reason for introducing Islamic banking rather than the fact that others practise it. How would it help our people? What are its drawbacks? There must be some and the regulatory framework must pay attention to them. There should be no rooms for assumptions.

Those who are afraid of the implementation of Islamic banking have great reasons to dread another Sanusi initiative. The CBN governor thinks more of the importance of his office than the services he is meant to provide. His arrogance gets on the way when people want to discuss his policies; a typical example is the mess he is making with the eight banks he claimed to have rescued.

How often has he recanted his positions midway? Sanusi must learn to have the humility public office demands. Nigerians have every right to know what he intends to do on their behalf. They have every right to reject his brilliant ideas and he is bound to act for the benefit of the people, always.

He must give Nigerians some credit. It is not enough to tell them Islamic banking is for their benefit, he must state how the benefit will be derived, yet it would be up to the people to say if they want it

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