The situation of the Muslims in Palestine

 

I was wondering wha you believe the fight taking place in the Holy Land is all about and what the end result might be.

Praise be to Allaah.
 

 

Undoubtedly what is happening to the Muslims
in the Holy Land of hardship, torture, expulsion, killing and harm is a matter which causes sorrow to every Muslim, and indeed to every non-Muslim
who is reasonable, fair-minded and compassionate, when they see the blatant persecution inflicted upon innocent people, with the intention of
driving them out of their homes so that the enemy can take their place, which is an enemy that possesses the most advanced weapons, with which
they attack unarmed people who are deprived of the means of defending themselves. 

This Muslim people has endured for more than
fifty years, facing unending Zionist arrogance and aggression, which pays no heed to human dignity or any covenant or treaty, or any law, except
that to which their own whims and desires make them inclined and in which their evil rabbis and warlords encourage them. 

The outcome of that is well known to Muslims
as well as Jews, which is that the consequences will be in favour of the pious and the party of God will be the victors. The wrongdoer will never
enjoy security, stability and prosperity, rather he will be faced with fear, anxiety, grief and shame, until the day comes when the Muslims come
back to their religion and are governed by the sharee’ah of their Lord, then they will meet the Jews in battle, where the two sides will face one
another, and victory will go to the people of faith. 

Al-Bukhaari (2926) and Muslim (2922) narrated
from Abu Hurayrah that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “The Hour will not begin until the Muslims
fight the Jews and kill them, until a Jew will be hiding behind a rock or a tree, and the rock or tree will say, ‘O Muslim, O slave of Allaah,
here is a Jew behind me, come and kill him!’ except for the box-thorn (al-gharqad), for it is one of the trees of the Jews.” 

We ask Allaah to hasten the Muslims’ return
to their religion and to grant them the means of victory. May He grant us the joy of seeing His religion prevail and His enemies humiliated, and
may He raise the status of those who are persecuted, tortured or killed for His sake. 

And Allaah knows best.

It is not permissible to forsake a Muslim because of differences in points of view

 

I know that it is only permissible for a muslim to be mad at a fellow brother for 3 days at most، and the one who is better is who talks first. However، if I only see a certain brother once a week or so، is it permissible for me to turn away 3 times that I see him، or do I have stick with the 3 day limit. If I do، then he will never know my displeasure with him. I know this isn't a good attitude to have، but sometimes a brother may do something and I would like to let him know that I do not approve of it.

Praise be to Allaah.
 

 

It is not permissible to forsake a Muslim, because the
Prophet (peace and blessings of Allaah be upon him) said: “It is not
permissible for a man to forsake his Muslim brother for more than three
days, each of them turning away from the other when they meet. The better of
them is the one who gives the greeting of salaam first.” (Narrated by
al-Bukhaari, 5727; Muslim, 2560). This applies especially if the believer is
a relative, such as a brother, nephew, uncle or cousin, because in such
cases forsaking is an even worse sin. 

This applies unless the person is committing a sin and there
is an interest to be served by forsaking him, i.e., that it will make him
give up the sin. In that case there is nothing wrong with it, because this
comes under the heading of removing evil. The Prophet (peace and
blessings of Allaah be upon him) said: “Whoever among you sees an evil
action, let him change it with his hand [by taking action]; if he cannot,
then with his tongue [by speaking out]; if he cannot then with his heart [by
hating it and feeling that it is wrong], and that is the weakest of faith.”

(Narrated by Muslim, 49).  

The basic principle is that it is haraam for a Muslim to
forsake his fellow-Muslim, unless there is a reason to allow it. 

See Fataawa Manaar al-Islam, by Ibn ‘Uthaymeen, vol.
3, p. 732. 

Wali al-Deen al-‘Iraaqi said: 

This prohibition applies in cases where the forsaking is
caused by anger with regard to something permissible that has nothing to do
with religion. With regard to forsaking someone for a religious reason, such
as his committing sin or bid’ah, there is no prohibition on that. The
Prophet (peace and blessings of Allaah be upon him) commanded (his
companions) to forsake Ka’b ibn Maalik, Hilaal ibn Umayyah and Maraarah ibn
al-Rabee’ (may Allaah be pleased with them). Ibn ‘Abd al-Barr said: This
hadeeth of Ka’b indicates that it is permissible for a man to forsake his
brother if he commits some act of bid’ah or immorality, in the hope that
forsaking him may discipline him and serve as a rebuke to him. Abu’l-‘Abbaas
al-Qurtubi said: With regard to forsaking a person because of sin or bid’ah,
it should be continued until he repents from that and does not go back to
it. Ibn ‘Abd al-Barr also said: The scholars are unanimously agreed that it
is not permissible for a Muslim to forsake his brother for more than three
days, unless there is the fear that speaking to him and keeping in touch
with him will affect one’s religious commitment or have some harmful effect
on one's spiritual and worldly interests. If that is the case, it is
permissible to avoid him, because peaceful avoidance is better than harmful
mixing. 

Tarh al-Tathreeb, 8/99 

What you should do, if your brother has done something
haraam, is to advise him and explain that this thing is haraam and is not
permitted, and remind him of Allaah. If you see that he is persisting in his
sin and you think that forsaking him will serve a purpose, then it is
permissible to do so, as stated above. But if he has simply done something
that you do not agree with, or it is the matter of different points of view,
then you should explain to him that you do not agree with what he has done,
or with his mistaken point of view. But if you make forsaking him the sign
of your disagreeing with him, this may lead to him rejecting your view
completely, let alone the fact that this is not a legitimate shar’i
justification for forsaking him for more than three days. We have seen above
in the fatwa of Shaykh Ibn ‘Uthaymeen that the basic principle is that it is
haraam for a Muslim to forsake his fellow-Muslim, unless there is a reason
to allow it. 

The Muslim must be forbearing and sincere towards his
brothers, he must be tolerant towards them and overlook their mistakes. He
should not hasten to adopt a solution that may cause division and haraam
kinds of forsaking. May Allaah help us all to do that which He loves and
which pleases Him. May Allaah send blessings upon our Prophet Muhammad.

Role of the khaleefah of the Muslims?

 

What is the role of the khaleefah of the Muslims?.

Praise be to Allaah.



Al-Maawirdi said, describing the tasks that the imam or ruler is obliged to do:



There are ten things that he is obliged to do that have to do with public affairs:



1 – He must preserve the religion according to its established bases and that on which the salaf of the ummah was unanimously agreed. If an
innovator or deviant or one who is confused about some issue emerges, he has to explain the proof to him and tell him what is correct, and deal
with him according to the set rights and punishments so that the religion will be protected against being undermined and the ummah will be
prevented from deviance.



2 – He must judge between disputing parties and put an end to arguments so that justice and fairness will prevail, aggressors will not get carried
away and no person who is wronged will feel helpless.



3 – He must guarantee public safety and security and protect the women and children of the ummah so that people can go about their business and
travel around in safety, with no danger to their persons or their wealth.



4 – He must carry out hadd punishments so that the sacred limits of Allaah will not be transgressed and so that the rights of His slaves will be
protected.



5 – He must reinforce the borders with equipment and forces so that the enemy will not find any opportunity to violate the borders of the Muslims
or shed their blood or the blood of non-Muslims living under the protection of the Islamic state.



6 – He must strive in jihad against those who stubbornly reject Islam after being called to it, until they become Muslim or agree to live under
Muslim protection and pay jizyah, so that the rights of Allaah will be fulfilled and His religion will prevail over all others.



7 – He must collect zakaah and charity money in the manner enjoined by the texts and scholarly consensus, without causing fear or being unjust.



8 – He must work out what benefits etc are to be given to those who deserve them from the treasury of the Islamic state (bayt al-maal), without
being either extravagant or stingy; he must pay them on time, neither early nor late.



9 – He must appoint people who are honest and sincere to different positions, so that things will be done efficiently and wealth will be kept with
trustworthy people.



10 – He should supervise matters directly himself, and check on things so that the ummah will be led in a proper manner. He should not rely on
delegating to others because he is too busy indulging in physical pleasures or worship, for he may end up delegating to a supposedly trustworthy
person who then betrays him, or a supposedly sincere person who then cheats him. Allaah says (interpretation of the meaning):



“O Dawood (David)! Verily, We have placed you as a successor on the earth; so judge you between men in truth (and justice) and follow not your
desire * for it will mislead you from the path of Allaah”

[Saad 38:26]



Allaah did not allow him to delegate to others without supervising them or excuse him from that; He even described that as misguidance. Even
though these are the duties of the khaleefah as stated in religion, these are also the duties of everyone who has anyone under his care. The
Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock.”



If the imam fulfils the rights of the ummah that we have mentioned above, then he has discharged his duty towards Allaah and to them, and so he is
owed the two duties of obedience and support, unless he changes.

To whom should ba’yah (allegiance) be given?

 

Can you please clarify whether it is compulsory for every Muslim to take BAIT on some one's Hand as people did with The Prophet PBU and Khula Rashedeen.

Praise be to Allaah.
 

 

Bay’ah can only be given to the leader of the Muslims, and bay’ah
is given by the decision makers – i.e., the scholars and people of virtue and status. Once they give their allegiance to him, his position of
leadership is confirmed, and the common folk do not have to give allegiance to him themselves, rather they have to obey him so long as that does
not entail disobedience towards Allaah.  

Al-Maaziri said: With regard to bay’ah being given to the leader
of the Muslims, it is sufficient for the decision makers to give him their bay’ah. It is not essential for each individual Muslim to come to him
and put his hand in his, rather it is sufficient to commit oneself to obeying him and submitting to him by not going against him or rebel against
him.  

Quoted from Fath al-Baari. 

Al-Nawawi (may Allaah have mercy on him) said
in Sharh Saheeh Muslim: 

With regard to bay’ah (oath of allegiance):
the scholars are agreed that in order for it to be valid it is not essential for all the people or all the decision makers to give their bay’ah.
Rather, if bay’ah is given by those scholars and people of virtue and status who are present, that is sufficient. It is not obligatory for each
person to come to the leader and put his hand in his and give his oath of allegiance to him. Rather what is required of each individual is to
submit to him and not go against him or rebel against him. 

What is narrated in the ahaadeeth narrated in
the books of Sunnah about bay’ah refers to giving allegiance to the Muslim leader, such as when the Prophet (peace and blessings of Allaah be
upon him) said: “Whoever dies and did not make an oath of allegiance (to the Muslim leader) has died a death of jaahiliyyah.” (Narrated by Muslim,
1851). 

And he (peace and blessings of Allaah be
upon him) said: “Whoever gives his oath of allegiance to a leader and gives him his hand and his heart, let him obey him as much as he can. If
another one comes and disputes with him (for leadership), kill the second one.” (Narrated by Muslim, 1844) 

And he (peace and blessings of Allaah be
upon him) said: “If allegiance is given to two khaleefahs, then kill the second of them.” (Narrated by Muslim, 1853). 

All of that undoubtedly has to do with giving
allegiance to the Muslim leader. 

Shaykh Saalih al-Fawzaan (may Allaah preserve
him) said, answering a question about giving allegiance to the various groups: Bay’ah only has to do with the leader of the Muslims; these various
bay’ahs are innovated and they are among the causes of division. The Muslims who are living in one country or one kingdom should have one
allegiance to one leader; it is not permissible to have several kinds of bay’ah. al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan, 1/367 

With regard to how the allegiance should be given to the leader,
in the case of men it is done in word and in deed, namely with a handshake. In the case of women, it is done by word only. This is proven in the
ahaadeeth which speak of how allegiance was given to the Messenger of Allaah (peace and blessings of Allaah be upon him). 

For example, ‘Aa’ishah (may Allaah be pleased
with her) said: “No, by Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any
(non-mahram) woman. Rather he would accept their allegiance (bay’ah) in words only.”

(Narrated by al-Bukhaari, 5288; Muslim,
1866) 

Al-Nawawi (may Allaah have mercy on him) said
in his Sharh (commentary): “This indicates that for women, allegiance is given in words only, without taking the hand of the leader, and
for men it is done in words and by taking his hand. 

And Allaah knows best.

Is it permissible in Islamic sharee’ah for a woman to be a ruler?

 

Are women allowed to be rulers in the islamic shariah? (i would prefer evidence from the Qur'an).

Praise be to Allaah.
 

 

Firstly: 

We appreciate our brother’s keenness to find
out and follow the evidence from the Qur’aan, but there will not necessarily be evidence specifically from the Qur’aan for every issue. Rather the
evidence for many rulings is to be found in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him), not the Qur’aan.
The Muslim has to follow the evidence of both the Qur’aan and Sunnah. Allaah says (interpretation of the meaning): 

“O you who believe! Obey Allaah and obey the Messenger (Muhammad),
and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you
believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisa’ 4:59] 

Allaah has commanded us to obey Him and to
obey His Messenger (peace and blessings of Allaah be upon him), and He has commanded us to refer matters of dispute to His Book and the
Sunnah of His Messenger (peace and blessings of Allaah be upon him). 

Allaah says (interpretation of the meaning): 

“And whatsoever the Messenger (Muhammad) gives you, take it; and
whatsoever he forbids you, abstain (from it). And fear Allaah; verily, Allaah is Severe in punishment”

[al-Hashr 59:7] 

Ibn Maajah
(12) narrated from al-Miqdaam ibn Ma’di Yakrib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there
will come a time when a man will be reclining on his pillow, and when one of my hadeeth is narrated to him, he will say, ‘The Book of Allaah is
(sufficient) between us and you. Whatever it states is permissible we will take as permissible, and whatever it states is forbidden, we will take
as forbidden.’ Verily, whatever the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden is like that which Allaah
has forbidden.” 

Classed as saheeh by al-Albaani in Saheeh
al-Jaami’, 8186 

Secondly: 

The evidence from the Qur’aan and Sunnah
indicates that it is not permissible for a woman to assume positions of senior public authority, such as the caliph (khaleefah), minister of state
(wazeer or vizier) or judge (qaadi) and so on. 

1 – Evidence from the Qur’aan: 

Allaah says (interpretation of the meaning): 

“Men are the protectors and maintainers of
women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa 4:34] 

Al-Qurtubi said: 

The words “Men are the protectors and
maintainers of women” mean that they spend on them and protect them, and also that they (men) are the rulers and governors, and the ones who
go on military campaigns, and none of these are the role of women. 

Tafseer al-Qurtubi,
5/168. 

Ibn Katheer said: 

It means the
man is in charge of the woman; he is her leader, the ruler over her who disciplines her if she goes astray. 

“because Allaah has made one of them to
excel the other” means, because men are superior to woman, and a man is better than a woman. Hence Prophethood was given only to men, as is
the role of caliph, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in
charge of them.” 

Tafseer Ibn Katheer,
1/492. 

2 –Evidence from the Sunnah: 

It was
narrated that Abu Bakrah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had
appointed the daughter of Chosroes as their queen, he said, “No people will ever prosper who appoint a woman in charge of them.” 

Narrated by al-Bukhaari, 4163. 

Al-Shawkaani said in Nayl al-Awtaar,
8/305: 

This indicates that women are not qualified
to rule, and it is not permissible for people to appoint them as rulers, because they must avoid that which will cause them not to prosper. 

Al-Maawirdi said, in the context of his
discussion of the position of wazeer: 

It is not permissible for a woman to play
this role, because the Prophet (peace and blessings of Allaah be upon him) said, “No people will prosper if they delegate their affairs to a
woman.” And because these positions require wisdom and resolve, which women may be lacking in, and requires appearing in public to handle matters
directly, which is haraam for them to do. 

Al-Ahkaam al-Sultaaniyyah,
p. 46. 

Ibn Hazm (may
Allaah have mercy on him) said, in the context of his discussion on the role of caliph: 

There is no dispute that it is not
permissible for a woman (to be caliph). 

Al-Fasl fi’l-Milal wa’l-Nihal,
4/129. 

In al-Mawsoo’ah al-Fiqhiyyah (21/270)
it says: 

The fuqaha’
are agreed that one of the conditions of the position of caliph is that the holder should be male. The leadership of a woman is not valid, because
the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” That is
also so that he will be able to mix with men, to devote his time solely to dealing with affairs of state, and because this position involves
handling very serious matters. The responsibility is great and this is a man’s role. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn
Baaz (may Allaah have mercy on him) was asked the following question:  

What is the Islamic view on a woman being
nominated as a candidate for the position of head of state, or head of a government, or a public ministry? 

He replied: 

It is not permissible to appoint or elect a
woman as head of state. This is indicated by the Qur’aan, Sunnah and scholarly consensus. In the Qur’aan, Allaah says (interpretation of the
meaning):

 “Men are the
protectors and maintainers of women, because Allaah has made one of them to excel the other…”

[al-Nisa 4:34] 

The ruling in the verse is general and
includes a man’s position of leadership in his family, and applies more so to his position of public leadership. This ruling is supported by the
reason given in the verse itself, which is men’s intellectual superiority and better understanding etc, which are basic qualifications for
leadership. 

In the Sunnah, the Prophet (peace and
blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” Narrated by al-Bukhaari.

Undoubtedly this hadeeth indicates that it is
haraam for a woman to take a position of public leadership, or to become the governor of a province or city, because all of that comes under the
general meaning of the hadeeth, and the Prophet (peace and blessings of Allaah be upon him) said that those who appoint a woman as their
leader will never prosper. Prospering means being successful and doing well. 

The ummah unanimously agreed in practical
terms at the time of the Rightly-Guided Caliphs and the imams of the first three generations, which the Prophet (peace and blessings of
Allaah be upon him) testified were the best of generations, that women should not be appointed as governors or judges. There were women who were
brilliant in religious knowledge, to whom scholars would refer concerning knowledge of Qur’aan, hadeeth and religious rulings, but no woman
aspired to positions of public leadership during that time or any other position of that nature. The shar’i responsibilities of such positions
cannot be carried out by women, because that involves travelling to the provinces, and mixing with the members of the ummah, and meeting with
them, and leading the army sometimes in jihad, and negotiating with the enemy, and accepting oaths of allegiance  from members of the ummah, and
meeting with them, men and women, at times of war and peace, and so on. This is not appropriate for a woman, and it goes against the rulings of
sharee’ah that are established to protect her and keep her safe from having to go out and mix in such a manner. 

Rationally speaking, women should not be
given positions of public office, because what is required of the one who is chosen for such a position is that he should a man of great resolve,
determination, smartness, will power and good management skills. These characteristics are lacking in women because they have been created with
weakness in their intellect and thinking, and with strong emotions, so electing them to such positions is not in the interests of the Muslims and
does not help them to achieve greatness. 

And Allaah is the source of strength. May
Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. 

Majallat al-Mujtama’,
issue no. 890. 

And Allaah knows best.

Between hypocrisy and politeness

 

1. I would like to know the dividing line between hypocrisy and courtesy, because in many cases I feel that there is some two-facedness in people’s behaviour and dealings, based on their interests and whims and desires, and it is said that it is just courtesy. Is this true?


2. Is it possible for true friendship to be mixed with a little hypocrisy? I have a friend who does not love me as I thought she did. She held a special place in my heart that was shared by no one else, but recently I found out that my status with her is zero, and her behaviour with me for many years was superficial. I thought, and everyone was certain about that, that our friendship was strong, and until now I do not know how to end this friendship after finding out what is really going on.


3. Can the way this friend behaved be regarded as hypocrisy?


4. What is the punishment for hypocrisy in friendship?.

Praise be to Allaah.

Some people often confuse the meanings of hypocrisy,
politeness and flattery, and the reason for that is the failure to
understand the true meanings of brotherhood and sincere friendship. In their
minds they do not separate truth and falsehood, good conduct and bad.  

Firstly: 

The word hypocrisy usually indicates pure evil. Hypocrisy is
never something praiseworthy in any way whatsoever. The psychologists have
defined it as showing a good face in order to achieve something bad and
harmful. 

So the hypocrite is never seeking something good, rather he
is seeking to harm people and betray them and bring evil to them, and he
achieves that by showing a good face and appearing to be loving and
friendly. 

Allaah says, warning against keeping company with hypocrites
(interpretation of the meaning): 

“O you who believe! Take not as (your) Bitaanah (advisors,
consultants, protectors, helpers, friends) those outside your religion
(pagans, Jews, Christians, and hypocrites) since they will not fail to do
their best to corrupt you. They desire to harm you severely. Hatred has
already appeared from their mouths, but what their breasts conceal is far
worse. Indeed We have made plain to you the Ayaat (proofs, evidences,
verses) if you understand.

119. Lo! You are the ones who love them but they love you
not, and you believe in all the Scriptures [i.e. you believe in the Tawraat
(Torah) and the Injeel (Gospel), while they disbelieve in your Book, the
Qur’aan]. And when they meet you, they say, ‘We believe.’ But when they are
alone, they bite the tips of their fingers at you in rage. Say: ‘Perish in
your rage. Certainly, Allaah knows what is in the breasts (all the
secrets)’”

[Aal ‘Imraan 3:118-119] 

The same applies to everyone who presents a friendly face to
people and appears loving, when in fact he is seeking to harm them and do
something bad to them. 

Secondly: 

As for the one who is polite, he does not wish ill to anyone
and he is not trying to harm anyone either outwardly or inwardly, but he may
show a friendly, cheerful and kind face in order to soften the heart of one
who has a bad attitude, or so as to ward off his harm from himself or
others, but without agreeing with him in his falsehood or supporting him in
any way, either by words or actions.  

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

It was said to Ibn ‘Aqeel in al-Funoon: I hear the
command of Allaah (interpretation of the meaning): “Repel (the evil) with
one which is better (i.e. Allaah orders the faithful believers to be patient
at the time of anger, and to excuse those who treat them badly) then verily
he, between whom and you there was enmity, (will become) as though he was a
close friend” [Fussilat 41:34], but I hear people regard those who show
something other than what they feel as hypocrites. How can I obey Allaah and
rid myself of hypocrisy? 

Ibn ‘Aqeel said: Hypocrisy means showing a good face whilst
concealing bad intentions, and harbouring ill will whilst appearing good in
order to cause harm. What the verse refers to is showing a good attitude in
response to a bad one for the purpose of changing it to a good one.  

From this it may be understood that hypocrisy means
concealing ill will whilst making a show of goodwill in order to cause harm
and evil. The one who shows a good attitude in response to bad treatment in
order to remove evil is not a hypocrite, rather he is trying to put things
right. Have you not heard the words of Allaah “then verily he, between
whom and you there was enmity, (will become) as though he was a close friend”?
This is done in order to soften hearts, ward off enmity, extinguish the
flames of hatred, create love and correct beliefs. This is how one makes
friends and wins hearts.

Al-Adaab al-Shar’iyyah (1/50,
51). 

Hence politeness is part of a good attitude, and the scholars
said a great deal about it. 

Ibn Battaal (may Allaah have mercy on him) said: Politeness
is part of the attitude of the believers, and it is lowering the wing of
humility to people, speaking gently, and not speaking harshly to them, which
are among the best means of creating harmony.  

Fath al-Baari (10/528). 

In his Saheeh, al-Bukhaari included a chapter entitled
“Chapter on politeness with people” in which he said: 

It was narrated from Abu’l-Darda’: We smile at people when
our hearts are cursing them.  

He also included the hadeeth of ‘Aa’ishah (may Allaah be
pleased with her) concerning this topic: 

A man asked permission to enter upon the Prophet (peace
and blessings of Allaah be upon him) and he said: “Let him in, what a bad
son – or brother – of the clan he is.” When he entered he spoke kindly to
him. I said to him: O Messenger of Allaah, you said what you said then you
spoke kindly to him? He said: “O ‘Aa’ishah, the worst of people in status
before Allaah is the one whom people leave alone for fear of his foul
mouth.” 

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

This attitude of Abu’l-Darda’ does not mean approving of
something haraam; rather it is politeness that may achieve some purpose.
This is what is meant by the report narrated in al-Saheehayn and
elsewhere from ‘Aa’ishah (may Allaah be pleased with her): “O ‘Aa’ishah, the
worst of people in status before Allaah is the one whom people leave alone
for fear of his foul mouth.” 

It says in Sharh Muslim and elsewhere: Being polite to
one whose foul mouth you fear. The Prophet (peace and blessings of
Allaah be upon him) did not praise him to his face or in his absence, rather
he sought to soften his heart by giving him some worldly thing and speaking
gently to him.  

Ibn ‘Abd al-Barr quoted the words of Abu’l-Darda’ with regard
to the virtues of good manners. 

Al-Adaab al-Shar’iyyah (1/50). 

The scholars wrote chapters on politeness, and Ibn
Abi’l-Dunya wrote an essay entitled Politeness towards people, in which
he said (p, 48, 50): 

It was narrated that Humayd ibn Hilaal said: I met some
people who regarded politeness as an act of charity towards one another. 

It was narrated that al-Hasan said: Being friendly towards
people is half of reason. End quote. 

Hanbal said that he heard Abu ‘Abd-Allaah – i.e., Ahmad ibn
Hanbal – say: 

People need politeness and kindness, and enjoining what is
good without harshness, except a man who does evil openly, who must be told
and stopped.  

Al-Adaab al-Shar’iyyah (1/191). 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

In some cases politeness dictates that we should not say the
truth. Is this regarded as a kind of lying? 

He replied: 

That depends. If the politeness will result in rights being
denied or falsehood being approved, then this politeness is not permissible.
But if the politeness will not result in any falsehood, and it is just kind
words that are general in meaning, and it does not involve testifying
falsely in anyone’s favour or denying anyone’s rights, then I do not think
there is anything wrong with it. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz
(5/280). 

Thirdly: 

It is also important to differentiate between praiseworthy
politeness and blameworthy flattery. People mix them up because they are
confused about proper manners and attitudes nowadays. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

Some of them think that politeness is flattery, but they are
mistaken, because politeness is recommended but flattery is haraam. The
difference is that flattery refers to the one who shows one thing whilst
concealing another. The scholars explained it as mixing with the evildoer
and showing approval of what he is doing without denouncing it, and
politeness is showing kindness to the ignorant whilst teaching him, and to
the evildoer whilst denouncing his action, and not being harsh towards him
when he is not committing evil openly, and rebuking him gently in word and
deed, especially if his heart needs to be softened and so on. 

Fath al-Baari (10/528). 

Fourthly: 

Many friends – and this happens a lot among women –
misunderstand the true nature of their friendship, and they tend to go to
extremes and develop strong feelings when the other person does not feel the
same way; rather the other side does not intend to form such a strong
friendship, rather the aim is just an ordinary friendship as dictated by
circumstances. In that case the one who felt the deeper attachment may feel
pain such as could not be borne by mountains. We need to guide this
friendship that could captivate our hearts because of people we love, so
that we will not be surprised one day and start imagining that everything
has started to collapse around us when a friendship was never like that in
the first place. 

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said:
Your love should not reach the point of infatuation and your hatred should
not reach the point of destruction.   

At the same time we need to deepen our understanding of
brotherhood, which dictates loyalty, honesty and sincerity, where there is
no room for excessive politeness and courtesy.  In the past they said: When
friendship is sincere there will be no pretence. 

Undoubtedly such flattery is blameworthy and has no place in
brotherhood and true friendship. If there is some occasional flattery among
friends, it should be only what is dictated by circumstances, so as to ward
off fitnah or preserve love. But if flattery is the basis of that
friendship, then it is a distortion of all the meanings of true
brotherhood. 

‘Ali (may Allaah be pleased with him) said: The worst of
friends is the one who tries too hard to flatter you and the one who expects
too much courtesy from you and the one who makes you feel the need to
justify yourself constantly. 

It was said to one of them: Who should we make friends with?
He said: The one who removes from you the burden of pretence and with whom
you feel no reservations. 

Ja’far ibn Muhammad al-Saadiq (may Allaah be pleased with
him) used to say: The most burdensome of my brothers to me is the one who
flatters me too much and I feel reserved with him. Ihya’ ‘Uloom al-Deen
(2/181). 

And Allaah knows best.

Following note from Muslim Quran online Blog 

The first lesson to be learned by all Muslims is the importance of the Reading Quran Online. All Muslim should learn holy Quran online  is the Book of Allah All mighty. Every word which the quran reciter recites or he read quran is the word of Allah it is mentioned in Quran in Arabic that it is the guidance which has come from Allah. That is why we as Muslim say it is the Holy Book. We should  learn quran and focus on quran teaching thought by the quran tutor to the students and the tutor should arrange the kids quran lessons in such an easy manner so they can understand it easily and make there quran recitation online as beautiful as he could and teach them that the words of Koran were sent by Allah to our beloved Prophet Muhammad (SAWW) through the angel Jibraeel. And further more elaborate wile reading quran with teaching them the quran tafseer and the tajweed quran with its rules let then do quran memorization in the proper manner We as Muslim should respect the teachings of Quran and in every other manner when we are reading it or when we listen to Quran wake up Muslims and spread the word of Islam to

End of the note by quran education

Relationship of sin and attitude to ‘aqeedah

 

Does falling into sin indicate that there is something wrong with one’s ‘aqeedah?.

Praise be to Allaah.

Good attitudes – which are those that are obedience in and of
themselves or lead to obedience – are part of Islam, in fact they are Islam.
Allaah praised His Prophet Muhammad (peace and blessings of Allaah be
upon him) for being “on an exalted standard of character” and Ibn ‘Abbas
interpreted khuluq (translated here as “character”) as meaning
Islam. 

Allaah says (interpretation of the meaning): 

“And verily, you (O Muhammad) are on an exalted (standard
of) character”

[al-Qalam 68:4] 

Ibn ‘Abbaas (may Allaah be pleased with him) said: You are on
an exalted standard of religion, which is Islam. Narrated by al-Tabaraani in
his Tafseer (12/179). 

The correct view is that character cannot be separated from
religion. Al-Fayroozabaadi said in his book Basaa’ir Dhawi’l-Tamyeez
(2/568): It should be noted that religion is all character. Whoever excels
over you in character will excel over you in religious commitment. End
quote. 

Undoubtedly ‘aqeedah (belief) has a strong connection to
one’s conduct and character, negative or positive. That is clear from a
number of things, including the following: 

1 – The Muslim who believes that Allaah can hear him and see
him and knows his secrets, and that belief is very strong in him, will be
affected by this and will not do anything that a person whose belief in
these matters is weak might do. 

Among the evidence for this is the following: 

(a)  
The verse in which Allaah says
(interpretation of the meaning): 

“But if you do good and keep away from evil, verily,
Allaah is Ever Well‑Acquainted with what you do”

[al-Nisa’ 4:128] 

(b) 
The verse in which Allaah says
(interpretation of the meaning): 

“O you who believe! Stand out firmly for justice, as
witnesses to Allaah, even though it be against yourselves, or your parents,
or your kin, be he rich or poor, Allaah is a Better Protector to both (than
you). So follow not the lusts (of your hearts), lest you avoid justice; and
if you distort your witness or refuse to give it, verily, Allaah is Ever
Well‑Acquainted with what you do”

[al-Nisa’ 4:135] 

(c) 
The verse in which Allaah says
(interpretation of the meaning): 

“Verily, Allaah commands that you should render back the
trusts to those, to whom they are due; and that when you judge between men,
you judge with justice. Verily, how excellent is the teaching which He
(Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer”

[al-Nisa’ 4:58] 

2 – The Muslim who believes in the promises and warnings of
Allaah will be motivated by that belief to do that which is beloved to
Allaah, and to keep away from everything that is hated by Him. 

It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “The most
perfect of the believers in faith is the one who is best in attitude.”
Narrated by al-Tirmidhi (1162) and he said: it is hasan saheeh. Also
narrated by Abu Dawood (4682). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

It is well known that the most beloved of His creation to Him
are the believers, and if the most perfect of them in faith are those who
are best in attitude, then the most beloved to him are those who are best in
attitude, and khuluq (character, attitude) is religion as Allaah says
(interpretation of the meaning): “And verily, you (O Muhammad) are on an
exalted (standard of) character” [al-Qalam 68:4]. Ibn ‘Abbaas said: On a
high standard of religion. It was also interpreted thus by Sufyaan ibn
‘Uyaynah, Ahmad ibn Hanbal and others, as we have explained elsewhere.
Al-Istiqaamah (p. 442). 

Al-Mubaarakfoori (may Allaah have mercy on him) said: He
said, “The most perfect of the believers in faith is the one who is best in
attitude” because perfection of faith implies a good character and good
treatment towards all people. 

Tuhfat al-Ahwadhi (4/273). 

3 – Strength of faith motivates one to do righteous deeds,
and prevents one from indulging in sin. 

This is indicated by the following: 

(a)  
It was narrated from Abu
Hurayrah that the  Prophet (peace and blessings of Allaah be upon him)
said: “No adulterer is a believer at the time when he is committing
adultery; no thief is a believer at the time when he is stealing; no drinker
of wine is a believer at the time when he is drinking it.” Narrated by
al-Bukhaari (2334) and Muslim (57). 

(b) 
It was narrated from Abu
Shurayh that the Prophet (peace and blessings of Allaah be upon him)
said: “By Allaah he does not believe, by Allaah he does not believe, by
Allaah he does not believe.” It was said: Who, O Messenger of Allaah? He
said: “The one from whose harm his neighbour is not safe.” Narrated by
al-Bukhaari (5670). 

(c)  
It was narrated from
‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings
of Allaah be upon him) passed by an Ansaari man who was exhorting his
brother to be modest. The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Let him be, for modesty is part of faith.”
Narrated by al-Bukhaari (24) and Muslim (36). 

Maalik ibn Dinar (may Allaah have mercy on him) said: Faith
starts in the heart weak and feeble like a plant. If its owner takes care of
it and nourishes it with beneficial knowledge and righteous deeds, and keeps
away from it weeds and things that will make it weak, then soon it will grow
and increase and will develop roots and branches, and will bear fruit and
provide shade endlessly, until it becomes like a mountain. But if its owner
neglects it and does not take care of it, a goat will come and eat it, or a
child will come and take it, and the weeds will grow and overshadow it and
destroy it. The same applies to faith. 

Khaythamah ibn ‘Abd al-Rahmaan said: Faith grows strong in
fertile soil and grows weak in arid soil. Its fertile soil is righteous
deeds and its arid soil is sin and disobedience. Quoted by Ibn Taymiyah in
al-Eemaan, p. 213. 

4 – By the will and decree of  Allaah, faith prevents many
bad attitudes and sins against which Islam issues stern warnings, such as
getting angry, rending one’s garment, tearing out one’s hair and wailing.
Faith also calls a person to acquire the best of attitudes, such as
patience, acceptance and seeking reward. It was narrated that Suhayb
al-Roomi (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “How wonderful is the
situation of the believer, for all his affairs are good. If something good
happens to him, he gives thanks for it and that is good for him; if
something bad happens to him, he bears it with patience, and that is good
for him. This does not apply to anyone but the believer.” Narrated by Muslim
(2999). 

In Sunan Abi Dawood (4700) it says: ‘Ubaadah ibn
al-Saamit said to his son: You will never taste the reality of faith until
you understand that whatever befalls you would never have missed you, and
whatever misses you would never have befallen you. I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: “The first
thing that Allaah created was the Pen, and he said to it: ‘Write.’ 

It said: ‘O Lord, what should I write?’ 

He said: ‘Write the decrees of all things until the Hour
begins.’” 

O my son, I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: “Whoever dies believing in something
other than this does not belong to me.” Classed as saheeh by al-Albaani. 

5 – Islam urges us to do a great deal of good deeds,
confirming their connection to belief in Allaah and the Last Day, and it
forbids sins and deeds that incur punishment by reminding us of belief in
Allaah and the Last Day. 

This is indicated by the following: 

(a)  
It was narrated that Abu
Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “Whoever believes in Allaah and the Last Day, let him
honour his neighbour; whoever believes in Allaah and the Last Day, let him
honour his guest; whoever believes in Allaah and the Last Day, let him speak
good or else remain silent.” Narrated by al-Bukhaari (5672) and Muslim (47). 

(b) 
It was narrated from ‘Abd-Allah
ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him)
said: “It is not permissible for a woman who believes in Allaah and the Last
Day to travel for a distance of three nights, unless she has a mahram with
her.” Narrated by al-Bukhaari (1036)and Muslim (1338). 

(c) 
It was narrated that Umm
Habeebah said: I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: “It is not permissible for a women who believes in
Allaah and the Last Day to mourn for more than three days for anyone who
dies, except for a husband, four months and ten days.” Narrated by
al-Bukhaari (1221) and Muslim (1486). 

6 –The Prophet (peace and blessings of Allaah be upon
him) explained in his Sunnah that false belief, such as hypocrisy, leads to
bad attitudes and bad deeds. 

It was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allaah be upon him) said: “The signs of the
hypocrite are three: when he speaks he lies, when he makes a promise he
breaks it, and when he is entrusted with something he betrays that trust.”
Narrated  by al-Bukhaari (33) and Muslim (59). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: Those who go against the people of hadeeth (ahl al-sunnah) are those
who are likely to have bad deeds, either because of corrupt beliefs and
hypocrisy, or because of a sickness in the heart and weakness of faith.
Among them are those who neglect obligatory duties, transgress the limits,
take rights and duties lightly and are hard hearted, as is clear to
everyone. Most of their Shaykhs are accused of major sins even if there are
among them some who are known for asceticism and worship. The asceticism and
worship of some of the common folk of Ahl al-Sunnah are better than what
they do. 

It is well known that knowledge is the basis of action, and
sound roots produce sound branches. A man does not do evil actions except
for two reasons, either need or ignorance. The one who is aware of the
abhorrence of a thing that he has no need of will not do it, unless his
whims and desires have overpowered his reason and led him to commit sin,
which is another matter altogether. Majmoo’ al-Fataawa (4/53). 

We ask Allaah to set all our affairs straight and to guide us
to the best of words, deeds and attitudes. 

And Allaah knows best.

Following note from Learning Quran online Blog 

 

Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79).  One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.

End of the note by holy Quran reciter