Allah (swt)
compared the people who have access to the Ilm but abuse it by not implementing
it properly "Himaar" (donkeys) and in another verse they were
referred to as Kilaab (dogs).
The likeness of those who were entrusted with the (obligation of the) Taurāt (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayāt (proofs, evidences, verses, signs, revelations, etc.) of Allāh. And Allāh guides not the people who are Zālimûn (polytheists, wrong-doers, disbelievers, etc.). [62:5]
And recite (O Muhammad SAW) to them the story of him to whom We gave Our Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitān (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect. [7:175-176]
So we say to these beasts who say it is Fard to vote for man-made law:
The likeness of those who were entrusted with the (obligation of the) Taurāt (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayāt (proofs, evidences, verses, signs, revelations, etc.) of Allāh. And Allāh guides not the people who are Zālimûn (polytheists, wrong-doers, disbelievers, etc.). [62:5]
And recite (O Muhammad SAW) to them the story of him to whom We gave Our Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitān (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect. [7:175-176]
So we say to these beasts who say it is Fard to vote for man-made law:
"Say:
Produce your proof if you are truthful." [2: 111]
The Deen of Allah (swt) has told us that we do not have any choice at all in whether we should embrace it or not but what you do have is a free will that has been granted to you by Allah (swt). That is why there is only one choice you accept Islam holistically (internally and externally) and you go to Jannah Insha'Allah and if you do not then there is the Hellfire awaiting for you. In other words there is no opting in and out of Islam like a yo-yo.
From the Deen of Haq the purposes of the Sharee'ah (Maqaasid ash-Sharee'ah) in this life have been categorized by the Ulamaa' into five areas and these five (given below) can only be guaranteed if we live under the supremacy of Islam. Never can any democratic system or its twin dictatorship ever give Muslims these rights:
1- Hifz-ul-Deen – protect, preserve\and promote the Islamic divine way of life,
E.g. if someone were to decide to renegade and become an apostate from Islam and this was confirmed then the solution is to execute that person.
2- Hifz-ul-Ird - protect and preserve life,
E.g. this entails that neither abortions nor any form of euthanasia is carried out.
3- Hifz-ul-Nafis - protect and preserve honour,
E.g. no one is allowed to slander or backbite any practicing Muslim.
4- Hifz-ul-Aql - protect and preserve the mind,
E.g. all intoxicants and games that are a complete waste of time will be banned.
5- Hifz-ul-Maal - and preserve your wealth (family and property), protect
E.g. ensuring your wife and children are secure from external threats.
All of these are applicable to Muslims only and the Kaafir by default has none of these sanctities unless their status changes. Either they become Muslims whereby they are granted all five. Or they are bound by a treaty/covenant whereby they are given only two out of the five, security for their life and wealth only e.g. they become citizens of the Islamic state (Dhimmies) then it is the responsibility of the Islamic State (Khilaafah) and the duty of the Khaleef to protect their life and wealth.
Sheikh-ul-Islam Ibn Taymiyyah said the Sharee'ah is built to fulfil the interests and increase the benefits and prevent harm and reduce it as much as you can. Also to know the best from two goods and the worst out of two harms; so that if the two goods clash you know the best one to take and if two harms clash you leave the worst [Minhaaj Al-Sunnah Al-Nabawiyyah vol.16 p118].
The Better of two Goods
If you have in front of you two things you can do but you only can do one of them because of physical and time restraints then the Muwahhid is instructed to take the best and most rewarding action i.e. the one that will benefit you more in the hereafter Insha'Allah. For example if someone wanted to voluntarily donate money to a good cause and they could either give that money to the local Mosque or give it to the Muslim brothers and sisters fighting/defending their lands and Ummah for the sake of Allah. Then the nobler duty would be to support those honored Muslim Brothers and Sisters and the Muwahhid with a strong Imaan would opt for this.
The lesser of two Harms
This is another recognized principle that states if you have two ways of doing something then you need to minimize the damage you are going to cause either to yourself or to your property. For example if you locked your car and then realized you have left your car keys inside your car how would you try to obtain those keys back again. Well you would weigh up the cost of breaking one of your windows the small side window or the big windscreen. In this particular scenario this principle is advising you to break the small window which would be cheaper to replace than the windscreen.
Also Ibn ul-Qayyim Al-Jawziyyah in his Miftah Dar-us-Sahadah (The Key to the Domain of Happiness (Jannah)) also states that benefit and interest (within Islam) is of two types:
1- The clear (Khaalisah) and outweighed (Raajiha) interest and if there is conflict between the two take the best and highest among them.
2- The prevention of real harm and most likely harm and if there is a clash between the two you remove the highest harm.
Both these Ulamaa are from the sect called Al-Ittibaa Ahlus Sunnati Wal Jamaa’ah and they are laying down two simple principles that are well established and recognized in Usul-ul-Deen and can be used daily in your day to day life. However there is another legitimate principle that is used in specialist times called the lesser of two evils (Akhafu Sharrah Rayn) which has its own rules and requirements. Unfortunately a lot of people take this principle and apply it totally out of context and this has been the main reason to justify why Muslims living in the West should vote for manmade laws.
Lesser of Two Evils
Sheikh-ul-Islam Ibn Taymiyyah gives an example of the applicability of this principle he says if there is a Muslim living between the Mushriks and they force him to do something from two then this is called duress (Ikraah) [Minhaaj Al-Sunnah Al-Nabawiyyah vol.3 p995].
In other words the lesser of two evils is only activated when:
1- You are under duress (life or death matter)
2- You utter or do something whist you totally reject this action in your heart
The evidence and best example for this case was when Amaar ibn Yasir (ra) had just witnessed the brutal murder of his mother Sumayah (ra) (the first ever martyr of Islam) by the pagans of Quraish because she refused to give up Islam. They then threatened to kill his father if Amaar did not denounce Islam and come back to polytheism. Amaar (ra) who had also been tortured during this time could not bare it any more he announced that he did not believe in Islam and Muhammad (saw) was not the Messenger of Allah (swt). Kufaar being Kufaar they still murdered his father Yasir (ra) and Amaar (ra) was released.
The two possibilities for Amaar (ra) were:
A- He does Shirk
B- He does Kufr
Both Shirk and Kufr are evils but the lesser of the two in this compelling and life/death situation is the act of Kufr.
Wahie (revelation) came down from the seven heavens to approve what Amaar (ra) had done was the right thing and if he were to be put in that situation again he can utter words of Kufr as long as his heart was in a state of Mutmainnah (full of Wala towards Islam and Barra’ to Kufr)
Whoever disbelieved in Allah after he has believed, except him who has been compelled (forced) and whose heart is still firm in faith - but those who open their breasts to disbelief, on them is wrath from Allah, and theirs will be a great torment [16: 106]
Sheikh-ul-Islam Ibn Taymiyyah sums up these principles by saying for anyone to know the best of the two goods and the biggest evil from the two evils one has to refer to the Wahie (and this is a Shart (condition)) otherwise we would be following our Hawa (desires) and this would cause chaos.
So we say to these donkeys and dogs
By using this principle you acknowledge voting for manmade laws is evil. In Islam we have a principle that states evil will remain to be evil until the day of judgement and good will remain to be good until the day of judgement. So why is it that you are asking us to do evil when we are not under duress?
Every Muslim should know that voting for manmade laws i.e. in the general election (for any political party Respect, Tories, Labour, BNP, Independent, Green etc.) is like prostrating to an idol which is an act of polytheism (Shirk-bil-Uluhiyyah) that can lead to being an apostate (Murtad). The reason being that when you vote for an MP you are delegating that MP to go to parliament to decide what is good (Halaal) or bad (Haraam). When Allah (swt) has already decided for you what is Halaal and what is Haraam.
...nobody has the right of legislation (to make laws) except Allah [12:40]
Shirk-bil-Uluhiyyah is done when you share the Sifaat (attributes) of Allah (swt) with his creation and we know that Allah (swt) forgives everything except shirk.
Verily Allah will not forgive those who assign partners to him…
If committing Shirk is the lesser of two evils then what is the higher evil? When Allah (swt) clearly states that the highest good is Tawheed (Islamic Monotheism) and the highest evil is Shirk. Is there anything more evil than Shirk? Shirk leads you to hellfire. Is there anything more dangerous than Hellfire?
These donkeys and dogs have said it is Waajib to vote and participate in the upcoming general elections. When it is well known that when anyone uses the principle of lesser than two evils then you can never derive Ahkaam (Islamic laws) from it i.e. its Mubaah, Fard, Waajib, Sunnah rather it is referred to as being under duress. Amaar (ra) was not obliged to denounce Islam because there are many examples where some of the Sahaabah who were under duress refused to denounce Islam when they had the permit to do so.
There is another Islamic principle that states if anyone uses the principle of lesser than two evils (and the lesser of two harm) then they have used this principle because they have no evidence from Qur'aan and Sunnah based upon the understanding of the Sahaabah (the text is silent) regarding the issue under scrutiny i.e. voting for manmade laws.
When there are two Hukms (rulings) for the same thing then another Islamic principle called taking the highest verdict takes over. For example when some says this food is Haraam and another person says it is Halaal then the ruling is that it is taken as being prohibited. The doubt has been generated by the two rulings and the safest thing to do is to protect yourself from the harm by not eating the food. So we are saying that voting for manmade laws is an act of Shirk and the donkeys are saying it is Halaal to vote. On this basis one should keep well clear of the Shirk and not listen to the dogs barking.
Finally there is a beautiful Hadith in Sahih Bukhari that sums up everything:
Muhammad (saws) said: A man had a choice between:
1. Drinking alcohol
2. Fornicating with someone
3. Killing a baby
(Remember all of these options are evil)
The man opted to drink the alcohol because it seemed to be the least evil out of the three evils. As a result of this he got drunk and had sexual intercourse with a woman whilst he was in this state of Zina the baby started to cry. In a state of total intoxication and angry at being disturbed from his act of Zina he hit the baby thus killing the child. Then the Prophet (saws) said the mother of all evils is intoxicants.
It is worthy of noting that Muhammad (saws) never said you should have killed the baby, or fornicated rather He (saw) called the mans lesser of three evils the mother of all evils.
Abdullah ibn Abbas (ra) does commentary on this Hadith and says why did he not choose the fourth option which was to leave and restrain from all three evils.
My dear brothers and sisters in Islam refrain from voting for Kufr for surely it is very easy to commit Shirk whereas it is very hard to be a Muwahhid. Do not be disunited, do not listen to the Taaghout (evil people), do not lose the chance to go to Jannah, do not lose your Deen, do not obey Shaytaan, do not knock on the gates of Jahannam. Reject the dogs that bark and the asses that bray. We say to these brutes follow the Salaf and not the Khalaf (Talaf (wicked people)) and do not be like the Shaytaan who upon hearing the Haq (Adhaan) starts to fart so loud just to avoid hearing the call to (Salaah) prayer.
On the authority of Abu Saaed who said Muhammad (saw) said: Let not any one of you belittle himself. The Sahabah (ra) said: Oh Messenger of Allah, how can any one of us belittle himself? He (saw) said He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (swt) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He says [It was] out of fear of people. Then He (swt) says Rather it is I whom you should more properly fear. [Hadith Qudsi, Ibn Majah]
The Deen of Allah (swt) has told us that we do not have any choice at all in whether we should embrace it or not but what you do have is a free will that has been granted to you by Allah (swt). That is why there is only one choice you accept Islam holistically (internally and externally) and you go to Jannah Insha'Allah and if you do not then there is the Hellfire awaiting for you. In other words there is no opting in and out of Islam like a yo-yo.
From the Deen of Haq the purposes of the Sharee'ah (Maqaasid ash-Sharee'ah) in this life have been categorized by the Ulamaa' into five areas and these five (given below) can only be guaranteed if we live under the supremacy of Islam. Never can any democratic system or its twin dictatorship ever give Muslims these rights:
1- Hifz-ul-Deen – protect, preserve\and promote the Islamic divine way of life,
E.g. if someone were to decide to renegade and become an apostate from Islam and this was confirmed then the solution is to execute that person.
2- Hifz-ul-Ird - protect and preserve life,
E.g. this entails that neither abortions nor any form of euthanasia is carried out.
3- Hifz-ul-Nafis - protect and preserve honour,
E.g. no one is allowed to slander or backbite any practicing Muslim.
4- Hifz-ul-Aql - protect and preserve the mind,
E.g. all intoxicants and games that are a complete waste of time will be banned.
5- Hifz-ul-Maal - and preserve your wealth (family and property), protect
E.g. ensuring your wife and children are secure from external threats.
All of these are applicable to Muslims only and the Kaafir by default has none of these sanctities unless their status changes. Either they become Muslims whereby they are granted all five. Or they are bound by a treaty/covenant whereby they are given only two out of the five, security for their life and wealth only e.g. they become citizens of the Islamic state (Dhimmies) then it is the responsibility of the Islamic State (Khilaafah) and the duty of the Khaleef to protect their life and wealth.
Sheikh-ul-Islam Ibn Taymiyyah said the Sharee'ah is built to fulfil the interests and increase the benefits and prevent harm and reduce it as much as you can. Also to know the best from two goods and the worst out of two harms; so that if the two goods clash you know the best one to take and if two harms clash you leave the worst [Minhaaj Al-Sunnah Al-Nabawiyyah vol.16 p118].
The Better of two Goods
If you have in front of you two things you can do but you only can do one of them because of physical and time restraints then the Muwahhid is instructed to take the best and most rewarding action i.e. the one that will benefit you more in the hereafter Insha'Allah. For example if someone wanted to voluntarily donate money to a good cause and they could either give that money to the local Mosque or give it to the Muslim brothers and sisters fighting/defending their lands and Ummah for the sake of Allah. Then the nobler duty would be to support those honored Muslim Brothers and Sisters and the Muwahhid with a strong Imaan would opt for this.
The lesser of two Harms
This is another recognized principle that states if you have two ways of doing something then you need to minimize the damage you are going to cause either to yourself or to your property. For example if you locked your car and then realized you have left your car keys inside your car how would you try to obtain those keys back again. Well you would weigh up the cost of breaking one of your windows the small side window or the big windscreen. In this particular scenario this principle is advising you to break the small window which would be cheaper to replace than the windscreen.
Also Ibn ul-Qayyim Al-Jawziyyah in his Miftah Dar-us-Sahadah (The Key to the Domain of Happiness (Jannah)) also states that benefit and interest (within Islam) is of two types:
1- The clear (Khaalisah) and outweighed (Raajiha) interest and if there is conflict between the two take the best and highest among them.
2- The prevention of real harm and most likely harm and if there is a clash between the two you remove the highest harm.
Both these Ulamaa are from the sect called Al-Ittibaa Ahlus Sunnati Wal Jamaa’ah and they are laying down two simple principles that are well established and recognized in Usul-ul-Deen and can be used daily in your day to day life. However there is another legitimate principle that is used in specialist times called the lesser of two evils (Akhafu Sharrah Rayn) which has its own rules and requirements. Unfortunately a lot of people take this principle and apply it totally out of context and this has been the main reason to justify why Muslims living in the West should vote for manmade laws.
Lesser of Two Evils
Sheikh-ul-Islam Ibn Taymiyyah gives an example of the applicability of this principle he says if there is a Muslim living between the Mushriks and they force him to do something from two then this is called duress (Ikraah) [Minhaaj Al-Sunnah Al-Nabawiyyah vol.3 p995].
In other words the lesser of two evils is only activated when:
1- You are under duress (life or death matter)
2- You utter or do something whist you totally reject this action in your heart
The evidence and best example for this case was when Amaar ibn Yasir (ra) had just witnessed the brutal murder of his mother Sumayah (ra) (the first ever martyr of Islam) by the pagans of Quraish because she refused to give up Islam. They then threatened to kill his father if Amaar did not denounce Islam and come back to polytheism. Amaar (ra) who had also been tortured during this time could not bare it any more he announced that he did not believe in Islam and Muhammad (saw) was not the Messenger of Allah (swt). Kufaar being Kufaar they still murdered his father Yasir (ra) and Amaar (ra) was released.
The two possibilities for Amaar (ra) were:
A- He does Shirk
B- He does Kufr
Both Shirk and Kufr are evils but the lesser of the two in this compelling and life/death situation is the act of Kufr.
Wahie (revelation) came down from the seven heavens to approve what Amaar (ra) had done was the right thing and if he were to be put in that situation again he can utter words of Kufr as long as his heart was in a state of Mutmainnah (full of Wala towards Islam and Barra’ to Kufr)
Whoever disbelieved in Allah after he has believed, except him who has been compelled (forced) and whose heart is still firm in faith - but those who open their breasts to disbelief, on them is wrath from Allah, and theirs will be a great torment [16: 106]
Sheikh-ul-Islam Ibn Taymiyyah sums up these principles by saying for anyone to know the best of the two goods and the biggest evil from the two evils one has to refer to the Wahie (and this is a Shart (condition)) otherwise we would be following our Hawa (desires) and this would cause chaos.
So we say to these donkeys and dogs
By using this principle you acknowledge voting for manmade laws is evil. In Islam we have a principle that states evil will remain to be evil until the day of judgement and good will remain to be good until the day of judgement. So why is it that you are asking us to do evil when we are not under duress?
Every Muslim should know that voting for manmade laws i.e. in the general election (for any political party Respect, Tories, Labour, BNP, Independent, Green etc.) is like prostrating to an idol which is an act of polytheism (Shirk-bil-Uluhiyyah) that can lead to being an apostate (Murtad). The reason being that when you vote for an MP you are delegating that MP to go to parliament to decide what is good (Halaal) or bad (Haraam). When Allah (swt) has already decided for you what is Halaal and what is Haraam.
...nobody has the right of legislation (to make laws) except Allah [12:40]
Shirk-bil-Uluhiyyah is done when you share the Sifaat (attributes) of Allah (swt) with his creation and we know that Allah (swt) forgives everything except shirk.
Verily Allah will not forgive those who assign partners to him…
If committing Shirk is the lesser of two evils then what is the higher evil? When Allah (swt) clearly states that the highest good is Tawheed (Islamic Monotheism) and the highest evil is Shirk. Is there anything more evil than Shirk? Shirk leads you to hellfire. Is there anything more dangerous than Hellfire?
These donkeys and dogs have said it is Waajib to vote and participate in the upcoming general elections. When it is well known that when anyone uses the principle of lesser than two evils then you can never derive Ahkaam (Islamic laws) from it i.e. its Mubaah, Fard, Waajib, Sunnah rather it is referred to as being under duress. Amaar (ra) was not obliged to denounce Islam because there are many examples where some of the Sahaabah who were under duress refused to denounce Islam when they had the permit to do so.
There is another Islamic principle that states if anyone uses the principle of lesser than two evils (and the lesser of two harm) then they have used this principle because they have no evidence from Qur'aan and Sunnah based upon the understanding of the Sahaabah (the text is silent) regarding the issue under scrutiny i.e. voting for manmade laws.
When there are two Hukms (rulings) for the same thing then another Islamic principle called taking the highest verdict takes over. For example when some says this food is Haraam and another person says it is Halaal then the ruling is that it is taken as being prohibited. The doubt has been generated by the two rulings and the safest thing to do is to protect yourself from the harm by not eating the food. So we are saying that voting for manmade laws is an act of Shirk and the donkeys are saying it is Halaal to vote. On this basis one should keep well clear of the Shirk and not listen to the dogs barking.
Finally there is a beautiful Hadith in Sahih Bukhari that sums up everything:
Muhammad (saws) said: A man had a choice between:
1. Drinking alcohol
2. Fornicating with someone
3. Killing a baby
(Remember all of these options are evil)
The man opted to drink the alcohol because it seemed to be the least evil out of the three evils. As a result of this he got drunk and had sexual intercourse with a woman whilst he was in this state of Zina the baby started to cry. In a state of total intoxication and angry at being disturbed from his act of Zina he hit the baby thus killing the child. Then the Prophet (saws) said the mother of all evils is intoxicants.
It is worthy of noting that Muhammad (saws) never said you should have killed the baby, or fornicated rather He (saw) called the mans lesser of three evils the mother of all evils.
Abdullah ibn Abbas (ra) does commentary on this Hadith and says why did he not choose the fourth option which was to leave and restrain from all three evils.
My dear brothers and sisters in Islam refrain from voting for Kufr for surely it is very easy to commit Shirk whereas it is very hard to be a Muwahhid. Do not be disunited, do not listen to the Taaghout (evil people), do not lose the chance to go to Jannah, do not lose your Deen, do not obey Shaytaan, do not knock on the gates of Jahannam. Reject the dogs that bark and the asses that bray. We say to these brutes follow the Salaf and not the Khalaf (Talaf (wicked people)) and do not be like the Shaytaan who upon hearing the Haq (Adhaan) starts to fart so loud just to avoid hearing the call to (Salaah) prayer.
On the authority of Abu Saaed who said Muhammad (saw) said: Let not any one of you belittle himself. The Sahabah (ra) said: Oh Messenger of Allah, how can any one of us belittle himself? He (saw) said He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (swt) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He says [It was] out of fear of people. Then He (swt) says Rather it is I whom you should more properly fear. [Hadith Qudsi, Ibn Majah]
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