Necessity Removes Restriction !

The Permitting of Haraam Under Necessity is Meant to Make Life Easy and Less Oppressive for Muslims 

That the necessity removes restriction is an important juridical rule. It shows that the Islamic Shari'ah is not heedless of the exigencies of life, nor to human weakness and our ability to face them; it allows the Muslim, under the compulsion of necessity to do things which would otherwise be prohibited, in order to meet the necessity and save himself from harm. 
Necessity means harm. That is, when a person undergoes an excessive situation that could hurt him or destroy his body, part of his body, his mind, his family, his money or his religion. 
The prohibited are the things that Allah ordained Muslims not to do, whether these things are disliked or forbidden. This juridical rule is supported by a number of verses in the Qur'an as well as from the Sunnah. 

Proofs from the Qur'an 

Allah says in the Surah al-Ma'idah:

"Forbidden to you for food are carrion, blood, swine-flesh, and that which has been dedicated to any other than Allah; that which was strangled; that which was beaten to death by a blunt instrument; that which fell a long fall; that which was gored by horns; that of which predators have eaten - saving that which you make lawful by slaughtering before they die; and that which has been sacrificed to idols. And forbidden also is settling matters with gambling-arrows. That is corruption. This day, those who disbelieve are in despair of ever stifling your religion; so fear them not, and fear Me! This day I have perfected your religion for you, and completed My favour upon you, and chosen Islam for you as religion. Whomever is forced by hunger, not by will, to sin, for him Allah is Forgiving, Compassionate." [5:3]

This verse has clearly stated that prohibited food becomes permissible in times of emergency, i.e. extreme hunger.

Muslims being 'erased' from Central African Republic !!!

Militias have taken advantage of the political vacuum in Central African Republic (CAR), engaging in ethnic cleansing of Muslims in a bid to erase the community from the country, human rights group Amnesty International has said.

Discussing Friday's report, entitled "Erased identity: Muslims in ethnically cleansed areas of the Central African Republic," Joanne Mariner, a senior crisis response adviser at the UK-based organisation, told Al Jazeera that Muslims in the western half of the country were being repressed and forced to abandon their religion.

More than 30,000 Muslims are living in seven enclaves, guarded by UN troops, across the country, but for those living outside, especially in rural areas, they are being targeted with impunity, the report found.

"They not allowed to express themselves as Muslims; if they are outside the enclaves, they cannot pray, dress in any way that identifies them as Muslim," Mariner said.
"Their survival depends on a daily routine of negotiation with anti-Balaka fighters."

Mariner said that many had been forced convert to Christianity or face persecution from the community.

More than one million people have been displaced since Muslim-led Seleka rebels took control of Bangui, the capital, in March 2013.

Following a spate of abuses by the Seleka rebels, vigilante groups known as anti-Balaka (anti-machete) emerged to fight off the new leadership.

But the anti-Balaka, made up of animist and Christian fighters, also targeted the country's Muslim minority, seen as sympathetic to the Seleka.

Amnesty's report, based on a series of interviews with residents across CAR, says militias "unleashed a violent wave of ethnic cleansing aimed at forcing Muslims to leave the country".

Legal Punishments!

Some of the Main Legal Punishments as per Quraan and Sunnah mentioned below by Imaam An-Nawawi (rahimahUllah), taken from 'Goal of Seekers'.

Apostasy: 

This consists of abjuring Islam by intention or words or acts or rejection, whether the words were said in jest, or contradiction, or belief. They consist of a declaration:

1. That the Creator or Messengers do not exist;
2. That one of the Prophets was a liar;
3. That one considers lawful what the 'joining together' has considered unlawful - as for instance fornication;
4. That one considers unlawful what the joining together makes lawful;
5. That one does not have to follow what has been decided by joining together; or
6. That one intends to reject Islam, or doubts it.

An act making one an apostate is one based on an obvious mockery or denial, such as throwing a copy of the Qur'an on a muck heap, or prostration to an idol or the sun. 
An effort should be made to convince an apostate to return from error, though one authority says that it is only desirable, either once or for three days. Then he is put to death. Where the guilty repents, his submission is accepted and he is let alone, unless (according to some), he has turned to an esoteric infidelity such as zandaqa (i.e. manicheeism) in which one can profess Islam outwardly but deny it inwardly. 
The infant of two apostates (not one only) should be considered an apostate, according to the best opinion. 
As to his property, the best opinion is that if he dies as apostate, he has lost it, but if he submits, he regains it. Debts contracted beforehand are however charged to his estate.

Sunnah of Dhuhr Salaah

[Extracted From Riyaadh Us-Saliheen]

Chapter 195
The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers 

1097. Umm Habibah (ra) the Mother of the Believers reported: I heard the Messenger of Allah (saws) saying, “A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).” 
[Muslim] 
Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice. 

1098. Ibn `Umar (ra) reported: “I performed along with the Messenger of Allah (saws) two Rak`ah of optional prayers before Dhuhr and two after the Dhuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.”
[Al-Bukhari and Muslim] 
Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (saws) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith (1097) their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (saws) and which were performed by him usually. These are said to be Compulsory prayers.
Secondly, such Nawafil which were not performed by the Prophet (saws) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (saws), and this is what he ordained the Muslims.

Not Everyone is Suitable to be Your Friend

1 – Allah Said about those who kept bad companion:

“Ah! Woe to me! If only I had never taken so-and-so as a friend! He indeed led me astray from the Reminder after it had come to me!” [al-Furqan; 28-29]

2 – The Messenger of Allah said:

“A person is upon the way of his friend. So, let one of you look to whom he keeps as a friend.”

[‘Sahih al-Jami” (3545) and ‘as-Silsilah as-Sahihah’ (927)]

3 – ‘Abdullah bin Ahmad bin Hambal said:

“My father went out to Tarsus on foot, and he performed two or three Hajjs on foot, and he was the most patient of people upon being alone.”

[‘Tarjamat al-Imam Ahmad'; p. 18]

4 – Ibn al-Qayyim said:

“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from traveling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”

[‘al-Wabil as-Sayyib'; p. 45]

How do you know the Murjiah???

 

* There are many types of Murji'ah: Ashaa'irah, Karraamiyyah, Murji'atul Fuqahaa etc. We can recognise them when they say that the action is not a pillar of the Imaan, that it is just extra condition, (i.e. the kamal of it) and when they say that there is no Kufr except when combined with Juhoud in the heart or Istihlal in the heart. That is why the Murji’ah have a problem with the chapters of Apostasy of the books of the Ulemaa of the salaf. Because they say that we can never know who the Murtad is.

* How do you know the Murjiah? They misunderstand certain things, their 'scholars' have certain confusing ways of quoting things, and they take Ahadith out of context, take evidences out of context. However, there are two ways to deal with the Murji'ah. If you want to expose the Murji’ah, you want to follow the evidences that they use, you will find that they do not use the entire ayah or Hadith, or they will take it out of context, or sometimes they will make judgement before they finish the Hadith or without to check other Ahadith. If they find other Ahadith that contradict them then they will not combine or outweigh between the Ahadith, rather they will accuse the other Hadith or they will hide it.

* How do you know the Murjiah? They always refer to Da’eef or mawdou' Hadith. That is because they never check Hadith, the ash'aris and maturidis do not check Ahadith and are not good at it at all. Some of them even say that they will take weak Ahadith or even fabricated Ahadith if it praises the Prophet (saws), or that they take the weak Hadith in fadaa'il ul a'mal, and yet they will ignore the Saheeh Hadith if it disagrees with their madhhab.

* How do you know the Murjiah? Sometimes the Murji’ah refer to a Hadith and will generalise it to everything, e.g. to say, the prophet (saw) said, "do not harm yourself ..." so “therefore you must vote otherwise you will harm yourself”! “Send children to Kufr school otherwise you will harm yourself”

* How do you know the Murjiah? The Murji’ah will take a part of the Shari’ah without to attribute it to the general principle, they go to the fari' and leave the Asl. They do not know how to attribute the branch to the root.