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‫ﻘﹶﻰ‬‫ﺎ ﺍﻻﱞﺷ‬‫ﻬ‬‫ﺒ‬‫ﻨ‬‫ﺠ‬‫ﺘ‬‫ﻳ‬‫ﻰ ﻭ‬‫ﺸ‬‫ﺨ‬‫ﻦ ﻳ‬‫ ﻣ‬‫ﺬﱠﻛﱠﺮ‬‫ﻴ‬‫ﺳ‬

The reminder will be received by


him who fears,
But it will be avoided by the
wretched

By

Abu Dujaana Al-Umawy

َ ‫وﯾرﺣم ﺗﻘﺻﯾري وﺳوء َ ﻓﻌـﺎﻟﻲ‬.. ‫ﻟﻌـل ﱠ إﻟﮭﻲ َ أن ﯾﻣن ﱠ ﺑﻠُطﻔِﮫ‬


Hoping that of my Lord bless me out of His kindness ……. And forgive my
shortcomings and my bad actions
Dedicated as a reminder for the one that has a heart

or gives ear while he is heedful

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

All praise is due to Allah; we thank Him and ask for His aid and forgiveness. We
seek refuge in Allah from the evil within us and from the bad consequences of
our deeds. Whomsoever Allah guides, none will misguide; and whomsoever
Allah misguides, none will guide. I bear witness that there is no god but Allah;
He has no partner. And I bear witness that Mohammad is His Slave and
Messenger. Peace and blessings of Allah be upon him, his family, and
companions.

Oh, Allah, Lord of Arch-Angel Gabriel, Michael, and Israfeel, Creator of the heavens and
Earth, Knowledgeable of the Unseen: You judge among your slaves in what they dispute
about, guide us to the Right. Verily, You guide whomsoever You want to the straight
path.

"And O my people! How is it that I call you to salvation while you call me to
the Fire!'' "You invite me to disbelieve in Allah, and to join partners in worship
with Him of which I have no knowledge; and I invite you to the Almighty, the
Oft-Forgiving!'' "La Jarama, you call me to one that does not have a claim in
this world or in the Hereafter. And our return will be to Allah, and the
transgressors, they shall be the dwellers of the Fire!''1

Every time we explain to the brothers and sisters the evil in partisan democracy,
contesting and voting for members of the house of assembly, gubernatorial and
presidential election processes and how it is another religion that is being
worshipped and how it is compulsory for all sincere Muslims to disbelieve in it
both in principle and action, they answer you by asking; then what is the way
out, are we supposed to just keep watching without doing anything. By this
question they expect you to mention to them some grand plans that sooths their
desires or something that will be a form of miracle to make them agree with your
proposal. The same was asked to all the prophets and their followers when they
simply requested their people to render sincere worship to Allah ta’aala alone.

So Fir’awn said to his people as regarding Musa alaihi salam:

1
Suratul Gaafir vs 41-43

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“And Fir`awn proclaimed among his people (saying): "O my people! Is not mine
the dominion of Egypt, and these rivers flowing underneath me. See you not
then'' "Am I not better than this one (Musa) who is despicable and can scarcely
express himself clearly’’ Why then are not golden bracelets bestowed on him, or
angels sent along with him'' Thus he fooled his people, and they obeyed him.
Verily, they were ever a people who were rebellious. So when they angered Us,
We punished them, and drowned them all. And We made them a precedent, and
an example to later generations.”2

“And indeed We have fully explained to man- kind, yet despite that most of
mankind insist on disbelief. And they say: "We shall not believe in you, until
you cause a spring to gush forth from the earth for us;'' "Or you have a garden of
date palms and grapes, and cause rivers to gush forth in their midst
abundantly;'' "Or you cause the heaven to fall upon us in pieces, as you have
pretended, or you bring Allah and the angels before (us) face to face;'' "Or you
have a house of Zukhruf, or you ascend up into the sky, and even then we will
put no faith in your ascension until you bring down for us a Book that we would
read.'' Say: "Glorified be my Lord! Am I anything but a man, sent as a
Messenger''3

‫ﻬﹺﻢ‬‫ﻠﹶﻴ‬‫ﻠﹶﻰ ﻋ‬‫ﺘ‬‫ ﻳ‬‫ـﺐ‬‫ﺘ‬‫ ﺍﻟﹾﻜ‬‫ﻚ‬‫ﻠﹶﻴ‬‫ﺎ ﻋ‬‫ﻟﹾﻨ‬‫ﺂ ﺃﹶﻧﺰ‬‫ ﺃﹶﻧ‬‫ﻬﹺﻢ‬‫ﻜﹾﻔ‬‫ ﻳ‬‫ﻟﹶﻢ‬‫ﺃﹶﻭ‬

“Is it not sufficient for them that We have sent down to you the Book which is
recited to them”4

‫ﻮﻥﹶ‬‫ﻨ‬‫ﻣ‬‫ﺆ‬‫ﻡﹴ ﻳ‬‫ﻘﹶﻮ‬‫ﻯ ﻟ‬‫ﻛﹾﺮ‬‫ﺫ‬‫ﺔﹰ ﻭ‬‫ﻤ‬‫ﺣ‬‫ ﻟﹶﺮ‬‫ﻚ‬‫ﻰ ﺫﻟ‬‫ﺇﹺﻥﱠ ﻓ‬

“Verily, herein is mercy and a reminder for a people who believe.”5

The difference between these two is that the people of our time make use of the
same Qur’an and proofs but they twist knowingly or unknowingly the verses
away from their right places and knowingly forgetting the most important
aspects of the deen. Thus, they have looked like the Jews; (They change the
words from their (right) places...)

2
Suratul Zukhruf vs 51-56
3
Suratul Israa vs 89-94
4
Suratul Ankabut vs 51
5
Suratul Ankabut vs 51

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Ibn kathir says: “Since their comprehension became corrupt, they behaved treacherously
with Allah's Ayat, altering His Book from its apparent meanings which He sent down,
and distorting its indications. They attributed to Allah what He did not say, and we seek
refuge with Allah from such behavior.”6

“and have abandoned a good part of the Message that was sent to them.”

Ibn kathir says: “by not implementing it and by ignoring it.”7

And because of that they will always remain disunited and hatred and enmity
will always exit between them like the Christians;

“And from those who call themselves Christians, We took their covenant but
they have abandoned a good part of the Message that was sent to them. So We
planted amongst them enmity and hatred till the Day of Resurrection”8

And the hadith of the Rasul alaihi Salam is being implemented over them; a part
of my ummah shall definitely worship idols.

This is because the ones whom they have already surrendered their intellect to
have given them a plan of what to do. They have already been told that if you
have an evil facing you that you cannot run away from, then you should try
reducing it to the best you can if you cannot completely erase it.

By this statement they mean to say that the democracy is the evil and that for the
fact that we live under the system, we are already forced to either completely
remove it or reduce its evil effect on the Muslims. And the only way we can
reduce its effects is by voting in Muslims that will protect the interest of the
Muslims in democracy.

The funny side of the case is most of them agree that the system of democracy is
disbelief and idolatry since it takes the right of legislation away from Allah
ta’aala and vest this responsibility on the people. So they say, if you have a
sincere Muslim, then you should vote for him to try reducing the evil.

6
Tafsir Ibn Khathir Suratul Maaidah vs 13
7
ibid
8
Tafsir Ibn Khathir Suratul Maaidah vs 14

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We have the following questions to ask such people; is it ever allowed for one to
participate in shirk in order to reduce it? Or is it possible to participate in shirk
sincerely? Or can there be such a thing as a Christian Mushrik and a Muslim
Mushrik?

‫ﺮﹺ‬‫ﺑ‬‫ﻰ ﺍﻟﺰ‬‫ﺁﺀَﺓﹲ ﻓ‬‫ﺮ‬‫ ﻟﹶﻜﹸﻢ ﺑ‬‫ ﺃﹶﻡ‬‫ﻜﹸﻢ‬‫ﻟﹶـﺌ‬‫ ﺃﹸﻭ‬‫ﻦ‬‫ ﻣ‬‫ﺮ‬‫ﻴ‬‫ ﺧ‬‫ﻛﹸﻢ‬‫ﺃﹶﻛﹸﻔﱠـﺮ‬

“Are your disbelievers better than these (meaning better than the nations that
were mentioned here, who were destroyed on account of their disbelief) Or have
you immunity in the Divine Scriptures?”9

The truth of their claim is similar to one that passed the ruling that it is better for
the Muslim to perpetrate zina than the Christian because the Muslim might not
kiss the woman or touch some sensitive areas but if you leave the Christian, he
will do everything and even more. But the main thing is that both will commit
the clear zina only that the Muslim will reduce the evil of kissing. They also say;
if you know that the Muslim will keep our amaanah, then it is better to vote him
in. We ask which amaanah is left when the greatest of amaanah has already being
thrown to the dogs?

When Allah ta’aala said;

“Truly, We did offer the Amanah to the heavens and the earth, and the
mountains, but they declined to bear it and were afraid of it. But man bore it.
Verily, he was unjust and ignorant. So that Allah will punish the hypocrites,
men and women, and the men and women who are idolators. And Allah will
pardon the believers, men and women. And Allah is Ever Oft-Forgiving, Most
Merciful.”10

Al-`Awfi reported that Ibn `Abbas said, "Al-Amanah means obedience.” 11

The first of obedience is dissociation from shirk. The amaanah that grants us our
humanity is the amaanah of the shari’ah, the amaanah of the hudud or limits of
Allah ta’aala that qualify us to be human beings fit to live on the surface of the
earth. And if not for the promise of Allah to his prophet he could have wiped us

9
Suratul Qamar vs 43
10
Suratul Ahzaab vs 72-73
11
Tafsir ibn Khathir Suratul Ahzaab vs 72

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away and replaced us with others just as he did to other nations that didn’t keep
this amaanah.

It really saddens the soul a great deal when I come across or hear about a
brother/sister that is yet to get an ideological clarity as regarding purifying
his/her worship to Allah ta’aala. They are still yet to clearly understand that the
primary reason they were created for was to render this sincere worship singly to
Allah ta’aala while completely negating all deities that seek to compete with Him
in His specific attributes. They are still yet to understand that the worst crime
and that the most criminal of oppressing is shirk in the worship of Allah ta’aala.
Yet to understanding that you can never compare the evil of shirk with any other
evil no matter what that evil is. Yet to understand that when you are faced with
two options one that brings about some benefits and the other an evil that
protecting one’s self from the evil is of priority to drawing the benefit no matter
what that benefit it.

What I have mentioned above are standard principles of jurisprudence that is not
hidden from the students of knowledge. If they claim to know all these, then
why the indecision as regarding what to do when they are practically faced with
such situations in their lives?

But to them, the two evils in this case are not the evil of choosing between shirk
(thus enjoying some uncertain temporal worldly benefits) and refusing to
participate in shirk while being patient upon the consequences. So the two evils
according to them are between a Muslim and a Christian becoming the president
no matter what they make use of in ruling. They claim, that if the Christian
becomes president he will deprive us some of our worldly entitlements, he will
prevent us from hajj and some other religious rights.

Don’t these people see that they have fallen into a dangerous trap of the shaitan?
didn’t Allah ta’aala tell them that they have an excellent example in the life of the
Rasul alaihi salam? Was he not beaten, were his companions not killed before his
very eyes, was he not prevented from hajj, and as such he could only perform
one hajj before leaving this world? Was an economic embargo not placed on him
and his companions for three years till children were dying out of hunger? Or are
all these better benefits to protect than the benefit of taw’heed and sticking to the
Sunnah of the Rasul alaihi salam? Didn’t Allah warn us in the this way; “Say: If
your fathers, your sons, your brothers, your spouses, your kindred, the wealth

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that you have gained, the commerce in which you fear a decline, and the
dwellings in which you delight are dearer to you than Allah and His Messenger,
and striving hard and fighting in His cause, then wait until Allah brings about
His decision (torment). And Allah guides not the people who are rebellious.”?12

Didn’t the leaders of Quraish present him an offer of becoming their leader
under their system of government?13

But did he budge and choose to blemish his taw’heed and that of his followers
with shirk?

From the clear clear texts and the pure example in the life of the Rasul alaihi
salam, you will get to know with certainty that Allah ta’aala has never made such
excuses reasons for transgressing His exclusive rights nor did the Rasul alaihi
salam nor the pious predecessors and those that follow them in truth.

These are only excuses to the extreme people of irja and their followers.

So, Allah ta’aala said; “It is those who believe and confuse not their belief with
Zulm (wrong), for them (only) there is security and they are the guided.”14

For those in need of security and guidance, then above is the advice of your
creator to you. And above is the example of your model if you hope for good in
the two worlds!

But here we forcing ourselves upon the kufar and trying vehemently to become
like them without them making any offer, without us having faced one of what
the Rasul alaihi Salam was faced with. So our situation has become like those
described by Allah;

“ O you who believe! Do not take friends from the Jews and the Christians, as
they are but friends of each other. And if any among you befriends them, then
surely, he is one of them. Verily, Allah guides not those people who are the
wrongdoers. And you see those in whose hearts there is a disease, they hurry to

12
Suratu Tawba vs 64
13
Sira ibn Hishaam 1/293-294

14
Suratul An’aam 82

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their friendship, saying: "We fear lest some misfortune of a disaster may befall
us. '' Perhaps Allah may bring a victory or a decision according to His will. Then
they will become regretful for what they have been keeping as a secret in
themselves. And those who believe will say: "Are these the men who swore their
strongest oaths by Allah that they were with you'' All that they did has been in
vain, and they have become the losers.”15

And He ta’aala said;

“Have you not seen those (hyprocrites) who claim that they believe in that
which has been sent down to you, and that which was sent down before you, and
they wish to go for judgment (in their disputes) to the Taghut while they have
been ordered to reject them. But Shaytan wishes to lead them far astray. And
when it is said to them: "Come to what Allah has sent down and to the
Messenger,'' you see the hypocrites turn away from you with aversion. How
then, when a catastrophe befalls them because of what their hands have sent
forth, they come to you swearing by Allah, "We meant no more than goodwill
and conciliation!'' They (hypocrites) are those of whom Allah knows what is in
their hearts; so turn aside from them (do not punish them) but admonish them,
and speak to them an effective word to reach their inner selves.”16

The Rasul alaihi Salam said: “you shall follow the people that came before you
step by step and if they were to enter the hole of a lizard, you will enter with
them.” Someone asked; O the messenger of Allah, do you mean the Jews and the
Christians? He alaihi salam replied; who else (if not them?)17

“We sent no Messenger, but to be obeyed by Allah's leave. If they, when they
were unjust to themselves, had come to you and begged Allah's forgiveness, and
the Messenger had begged forgiveness for them, indeed, they would have found
Allah All-Forgiving, Most Merciful. But no, by your Lord, they can have no
faith, until they make you judge in all disputes between them, and find in
themselves no resistance against your decisions, and accept (them) with full
submission.”18

15
Suratul Maaidah vs 51-53
16
Suratul Nissa vs 60-63
17
Sahihul Bukhari
18
Suratul Nissa vs 64-65

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.. ‫ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ‬: ‫ ﺟﺎﺀ ﻧﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﻮﺍ‬: ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﻔﺘﺎﻭﻯ‬
‫ ﺃﻫـ‬. ‫ ﳔﺎﻑ ﻣﻦ ﻳﻬﻮﺩ‬: ‫ ) ﻓﻠﻢ ﻻ ﺗﺘﺒﻌﻮﱐ ( ﻗﺎﻟﻮﺍ‬: ‫ﻗﺎﻝ‬

! ‫ ﻓﻬﻨﻴﺄﹰ ﻟﻠﻤﺮﺟﺌﺔ ﺍﺳﺘﻨﺒﺎﻃﻬﻢ ﺍﻷﻋﺬﺍﺭ‬،‫ﻠﻢ ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺃﻋﺘﺬﺭ ﺑﻌﺬﺭ ﺍﳋﻮﻑ ﻫﻢ ﺍﻟﻴﻬﻮﺩ‬‫ﻓﻌ‬

The sheikh Ibn Tayyimiyah said in his fataawa; “A group of Jews came to the
prophet and said we testify that you are the messenger of Allah. He alaihi salam then
said; then why don’t you follow me? They replied because we fear the Jews.”19 So it
became known that the first people to give the excuse fear (for not following the
shariah) were the Jews.20

And He ta’aala said;

“There is no compulsion in religion. Verily, the right path has become distinct
from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then
he has grasped the most trustworthy handhold that will never break. And Allah
is All-Hearer, All-Knower.”21

This was the strongest rope they held on to and that was the reason for their
amnesty, guidance, success, honor, dignity and dominance above all others in
both worlds!

And some amongst them are those that say that making humans legislators other
than Allah or ruling with other than what Allah has reveled is not from amongst
the nullifiers of Islam it is rather a lesser degree of kufr. To these we say:

“Allah ta’ala makes Inkaar (i.e. vehemently objects to) those who turn away from Allah’s
Sharee’ah; the laws that are good for the Muslims; the laws that forbid what is evil. Allah
rejects those who follow laws of personal desires and who adopt laws of Kufr such as the
laws enforced by the Tartars who were under the control of Genghis Khan, their King.

19
Fataawa Ibn Tayimiyyah (7/560)
20
And don’t be surprised my brother when you hear the statement of Imam Saeed ibn Jubair (rh) when he
said; “The Murjiah are the Jews of this Ummah” (ibn batah pg168) or the statement of Imam Muhammad
ibn Ali ibn Hussain; “The difference of the night to the day is just similar to the difference between the
Murjiah and the Jews” (Narrated by Al Alkayyi 5/1064)
21
Suratul Baqara vs 256

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These laws were a mixture of Judaism, Christianity and laws chosen by their King which
suited his desires. Should we prefer these laws over the Sharee’ah of Allah and His
Prophet (sallallahu ‘alayhi wa sallam)?! Whoever does this is a Kaafir and killing him is
Waajib!”22

“So whoever leaves the clear Shari’ah, which was revealed to Muhammad Ibn Abdullah,
the Seal of the Prophets, and takes the Hukm to other than it from the laws of Kufr which
are abrogated, he has disbelieved. So what about the one who takes the Hukm to the
‘Yasiq’ (the law of the Tartars which mixed Shari’ah rulings with invented rulings) and
puts it before it?! Whoever does that, he has disbelieved by the Ijmaa’ of the Muslims.”23

“Have you seen this strong description by Al-Haafidh Ibn Katheer - in the eighth century
- about that man-made law, which was fabricated by the enemy of Islam, Genghis Khan?
Do you not see that it describes the situation of the Muslims at present, in the fourteenth
century? Except for one difference that we pointed out before, which was that it was
within a particular group of rulers, who were destroyed so quickly. Then they were
mingled within the Islamic ummah, and the effect of that which they did was removed.
Then the Muslims are now in a worse situation and severer in oppression and darkness
than them. This is because most of the Islamic ummah are now about to be mingled
within the laws which are opposed to the Sharee’ah, and which are similar to that ‘Yasiq’.

“The matter in these fabricated laws is clear with the clearness of the sun. It is clear Kufr
and there is nothing hidden about it and there is no excuse for anyone who attributes
themselves to Islam, whoever they may be, to act according to it or to submit to it or to
approve of it. So each person should beware and every person is responsible for himself.
So the ‘Ulama should make the truth clear and tell what they have been ordered to tell
without concealing anything.”24

Ibn `Abbas said that the Messenger of Allah said,

«‫ﻪ‬‫ﻣ‬‫ ﺩ‬‫ﺮﹺﻳﻖ‬‫ﻴ‬‫ ﻟ‬‫ﻖ‬‫ﺮﹺ ﺣ‬‫ﻴ‬‫ﺮﹺﻯﺀٍ ﺑﹺﻐ‬‫ﻡﹺ ﺍﻣ‬‫ ﺩ‬‫ﺐ‬‫ﻃﹶﺎﻟ‬‫ ﻭ‬،‫ﺔ‬‫ﻴ‬‫ﻠ‬‫ﺎﻫ‬‫ﺔﹶ ﺍﻟﹾﺠ‬‫ﻨ‬‫ﻠﹶﺎﻡﹺ ﺳ‬‫ﻲ ﺍﻟﹾﺈﹺﺳ‬‫ﻲ ﻓ‬‫ﻐ‬‫ﺘ‬‫ﺒ‬‫ ﻳ‬‫ﻦ‬‫ ﻣ‬،‫ﻞﱠ‬‫ﺟ‬‫ ﻭ‬‫ﺰ‬‫ﺎﺱﹺ ﺇﹺﻟﹶﻰ ﺍﷲِ ﻋ‬‫ ﺍﻟﻨ‬‫ﺾ‬‫ﻐ‬‫»ﺃﹶﺑ‬

22
Tafseer Ibn Katheer”, explanation of Surah Al-Ma’idah, Ayah 50.
23
Al-Bidaayah wa Nihaayah”, Vol. 13/118-119.
24
Umdaat At-Tafseer Mukhtaasir Tafseer Ibn Katheer of Ahmad Shaakir”, Vol. 4/173-174.

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“The most hated person to Allah is the Muslim who seeks the ways of the days
of ignorance and he who seeks to shed the blood of a person without
justification.”25

Others say that the three reveled verses (i.e “and for those that don’t rule with
what Allah has reveld then such are the disbelivers…oppressors….wrongdoers”)
are only specific to jews and Christians. To these we say:

‫ ﺇﻥ‬،‫ ﻧﻌﻢ ﺍﻷﺧﻮﺓ ﻟﻜﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‬:‫ ﻓﻘﻴﻞ ﺫﻟﻚ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ؟ ﻗﺎﻝ‬:‫ ﻗﺎﻝ‬،‫ ﺳﺄﻝ ﺭﺟﻞ ﺣﺬﻳﻔﺔ ﻋﻦ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ‬:‫ﻋﻦ ﺃﰊ ﺍﻟﺒﺨﺘﺮﻱ ﻗﺎﻝ‬
.‫ ﻛﻼ ﻭﺍﷲ ﻟﺘﺴﻠﻜﻦ ﻃﺮﻳﻘﻬﻢ ﻗﺪﺭ ﺍﻟﺸﺮﺍﻙ‬،‫ ﻭﻟﻜﻢ ﻛﻞ ﺣﻠﻮﺓ‬،‫ﻛﺎﻧﺖ ﳍﻢ ﻛﻞ ﻣﺮﺓ‬
On the authority of abi Bukhtari who said; a man asked Huzaifa (ra) as regarding these
three verses, (so the man said); it is said that these verses are only restricted to the bani
Israeel? So (Huzaifa said); how good brothers are you to the bani Israeel if all bitter issues
are of them while all the sweet issues are for you. Nay by Allah, you shall definitely
follow their path even (in issues that is equal in length) of a shoe lace.26

.‫ ﻫﻲ ﻋﺎﻣﺔ ﰲ ﻛﻞ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻜﻔﺎﺭ‬:‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﳊﺴﻦ‬


Ibn Masood and Hassan; they (i.e. the tree verses) applies generally to all those that don’t
rule with what Allah has reveled from amongst the Muslims, the Jews and the
Christians.27

.‫ﺎ‬ ‫ ﻭﺭﺿﻲ ﳍﺬﻩ ﺍﻷﻣﺔ‬،‫ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬:‫ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‬،‫ ﻋﻦ ﻣﻨﺼﻮﺭ‬،‫ﻭﻋﻦ ﺍﻟﺜﻮﺭﻱ‬
On the authority of mansoor from Ibrahim he said; these verse were revealed as regarding
the bani Israeel and (Allah) is pleased with its rulings for this ummah (i.e. Muslims)28

. ‫ ﻧﺰﻟﺖ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﻫﻲ ﻋﻠﻴﻨﺎ ﻭﺍﺟﺒﺔ‬:‫ ﻗﺎﻝ‬،‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﳊﺴﻦ‬
Ibn jarir at tabari narrated with his chain from Hassan, he said; these verse were revealed
as regarding the bani Israeel and (its rulings) are obligatory upon us.29

The sheikh ibn Uthaimin (rh) said after mentioning the different categories of
people based on the three verses mentioned the first situation that nullifies the
iman and the remaining two that doesn’t nullify the iman, so he said; there exit a
major difference between issues of complete legislation that encompasses the whole of the

25
Al-Bukhari recorded Abu Al-Yaman narrating a similar Hadith, with some addition.
26
Tafsir Ibn Abi Al-izz 3/3
27
Adwaul Bayaan (Suratul Maaidah) 1/406
28
Tafsir As-San'aani 1/191
29
Tafsir At-Tabari (12060) 10/357 and Tafsir Bahril Muheet (Suratul Maaidah) 3/505

12 | P a g e
life and the specific issues where a judge judges in a single issue with other than what
Allah has revealed. For the issue of complete legislation that encompasses the whole of the
life is not categorized under the second category (the one that does not nullify iman) but
rather only under the first category (the one that nullifies iman) for the legislator
legislates a different shariah that contradicts that of Allah because of his belief that it is
more beneficial to the creatures than that of Allah as we earlier mentioned.30

He (rh) also showed before this statement of his that such a person doesn’t have
to declare with his tongue that he does not believe that what he legislated is
better than that of Allah but his action of intentionally legislating a different
shariah upon the people and making it compulsory over them clearly shows that
he has preferred it above that of Allah. For he said it is natural knowledge that
man does not willingly chose one thing above the other except that he has
preferred the one he choose over the one he neglected.31

Others say that as long as those that engage in it still believe in Allah and know
that what they are doing is wrong, it does not take them out of Islam. To these
we say;

This is the aqidah of the extreme murjiah that believe that as long as one says
laillah illallah and he does good and still claims to be a Muslim, then nothing he
does can ever take him out of Islam. Such people have actually made iblis a
muslim by such statements.

The scholars of ahl sunnah wal jammah has agreed that iman is by the heart,
tongue and the limbs and also kufr can occur through the heart, tongue and the
limbs.

So the sheikh AbulMun’im Mustapha Halima (hz) said:

“With this understanding we can also appreciate the way that Īmān is affirmed by belief,
sayings and actions, Kufr (disbelief) is also confirmed by belief, sayings and actions in
accordance with the definition of Īmān. Unlike some who confirm the correct definition of
Īmān but when it comes to Kufr they restrict it to taking place in the heart only,
contradicting themselves completely and this is the problem we have with the Salafiyūn

30
Sharh thalaathatil usul sheikh Salih ibn Uthaimin page 159
31
Sharh thalaathatil usul sheikh Salih ibn Uthaimin page 158

13 | P a g e
of today. When they come with the definition of Īmān they come with the understanding
and evidences of Ahlus-Sunnah and when the come with their definition of Kufr they are
come with the understanding and evidences of the Murji'ah and Jahm Ibn Safwān and
the likes.

We say action is part of Īmān, if we leave any action does that mean we negated the
Īmān? Is every action a condition of Īmān or not? There are three opinions on the matter.

The Khawārij and Extremists; they say every single action comes under Īmān so if you
fall into the Kabā'ir the major sins you have negated your Īmān.

The Murji'ah: Who believe you can do what you wish and your Īmān will never be
effected. The best of the Murji'ah would say by dong actions you would complete your
faith however leaving it does not negate faith. Both of these are upon the incorrect paths
and Ahlus-Sunnah are between the two.

Ahlus-Sunnah: There are some actions if you fall upon them you negate your Īmān and
there are other actions which complete your faith and by doing them you increase your
Īmān and by not doing them you decrease your Īmān but it does not negate your Īmān
like what the Khawārij say. There are also actions such as Salāh which if you do not do
will cause you to lose your Īmān.” 32

We ask them; what did Imam Bukhaari mean when he titled a chapter of his
precious work; “the chapter that talks about the fear of Muslim destroying the whole of
his deeds without knowing”?33

Shaikh Ibn Tayymiyyah (rh) said: “Thus, it became known that if some people simply
cling to the label of Islam without adhering to its laws, then the obligation of fighting
them is not cancelled.

Therefore, any group which leaves, changes, or refuses to implement some of the
obligatory prayers, or fasting, or the Hajj, or violates the blood and wealth of the
Muslims, or engages in consumption of intoxicants, or adultery, or fornication, or
gambling, or marrying the mahaarem, or who do not wage war against the Kuffaar, or do
not impose the jizyah on the Jews and Christians, or any other matter from the
obligations and prohibitions of the Deen for which there is no excuse for not acting upon,
then war must be waged against this group even if they accept that the obligation or
prohibition is part of the Deen. And I do not know of any disagreement amongst the
scholars in this regard.
32
a’amaal tukhraju sahibuhu minal millah. Pages 16-17
33
Sahhi Bukhari

14 | P a g e
Where the scholars have disagreed is regarding the group which insists on leaving certain
Sunan, such as the rakaatayn before Salaat ul-Fajr, the calling of the adhaan and iqaamah
(among those who do not regard it as obligatory), and other such Islamic practices. The
scholars have disagreed regarding the question: ‘Is the group which leaves these practices
fought or not?’…

However, with regard to the undisputed obligations and prohibitions, which we have
mentioned before, there is no difference of opinion about waging war on them.” 34

Others in an effort to run and not be roped by accepting that it is shirk, say that
democracy is only najas (impure) but not shirk. To these we say; you have in fact
tied yourself more. Allah said; O you who believe! Verily, the Mushrikin are
impure. So let them not come near Al-Masjid Al-Haram after this year…”. And
what made them najas (impure) was the shirk they perpetuated. So you just
subconsciously buttressed the truth that democracy is in fact the very shirk.

Others say we have been compelled by necessity and thus when compelled by
necessity we are allowed to engage in such issues. To these we say;

Ibn tayymiya said; “Very the forbidden things are categorized into two; those that the
shari’ah never allows any of it in any situation (i.e. their prohibition is absolute in all
conditions) either beign compelled by necessity (darurah) or not compelled by necessity
(darurah) like shirk, despicable sins (immorality), making statements about Allah of
which one has no knowledge about and downright oppression. These four things are those
mentioned in the statement of Allah ta’aala “Say: "(But) the things that my Lord has
indeed forbidden are the Fawahish (immoral deeds) whether committed openly
or secretly, and Ithm, and transgression without right, and joining partners with
Allah for which He has given no authority, and saying things about Allah of
which you have no knowledge.'' So these four issues mentioned are haram in all the
shariah (reveled to all prophets) and for its purpose, Allah sent all the messengers. And
He ta’aala has never made any of these allowed in any situation. And it is for this reason
that this verse was reveled in a makkan sura and disclaimed the ruling of harm upon
other than them. So He only made haram after them blood, carcass, pork which he made
haram in some situations and not haram in some other situations without making their
prohibition absolute35.

34
Majmoo’ al-Fataawa, Volume 28, pages 501-508
35
Majmoo Fatawa 14/470

15 | P a g e
So, that say we are allowed to partake in democracy because we are being
compelled by necessity are in effect also saying that zina is permissible for
Muslims because we have been compelled by necessity of nudity all around us.
Or we are been compelled to tell lies against Allah because of necessity.

And we have to differentiate between the one that is forced (mukrah) and the one
that is compelled by necessity (darurah). These two are properly differentiated by
the ulama. The one that is forced has to be physically forced and be faced with the
case of clear annihilation without any shade of doubt just as the companion amr
bn yasir was forced its only in such circumstances that we are allowed to say or
do an action of kufr that will make us get free from being annihilation with the
condition that our heart is full of iman, and that we don’t add to the kufr
requested from us and that we immediately leave that place so as not to be
forced another time.

The shaykh Muhammad ibn Abdulwahab said, while discussing about the
companions that made jest of the Hamalatul Qur’an on whom Allah reveled the
verse; “don’t give excuse for you have disbelieved after your iman36…” the shaykh
said; if you have established that some of the companions that fought the romans together
with the prophet alaih salam became disbelivers because of a statement they made with
the intention of making jest and play, then it should become very clear to you that the one
that made a stamen of disbelieve or an action of dibelive because of the fear of losing some
aspects of his wealth, status or for the sake of simply to favour someone is worse than the
one that just spoke kufr for just play or jest.”

He said (rh); “the second ayah; whoever disbelieves in Allah after his belief -
except one who was forced while his heart is at peace with the faith - but
whoever opens their breasts to disbelief, on them is wrath from Allah, and theirs
will be a terrible torment. That is because they preferred the life of this world
over that of the Hereafter. And Allah does not guide the people who disbelieve.)
(108. They are those upon whose hearts, hearing (ears) and sight (eyes) Allah has
set a seal over. And they are the heedless! No doubt, in the Hereafter they will be
the losers” so and Allah didn’t excuse anyone (to perform an act or statement of
disbelief) except the one that is compelled while his heart is certain with iman. But for
other than this person, then such has disbelieved after his iman either he did it with the
purpose of fear, to favor someone or for the love of his country or his family or his

36
Suratul At-Tawba vs 66

16 | P a g e
tribesmen or for his wealth or for jest or for some other reasons from amongst the
(numerous reasons that is usually presented.)”37

But as the regarding compelled by circumstance (ad-darura) it is restricted to


what Allah has mentioned that are haram like wine, carcass or pork for the one
that fears he might die if he does not eat from it.

It is also important that we differentiate between participating in partisan politics


and being part of the democratic process. And what we mean by democratic
process is by coming together as one Muslim body united with the same aqidah to
always protect and defend our rights collectively. Just as the companions that
migrated to Abyssinia remained a single body and always defend their interests
and rights. So the former (partisan politics) is shirk while the latter is allowed.
This was the approved sunnah of the Rasul alaihi salam not the bidah that we are
being called to.

Some say; so this means that we should all leave the system because it’s a system
of kufr and that all of us can be kufaar by working under them. To these we say;
This looks like the statement of the kawaarij. That doesn’t differentiate between
major sins (kabaair) and nullifiers of faith.

The ahlu sunnah wal jama’ah say that we rather look at the nature of the work. If it
is one that is clear kufr that can be confirmed from explicit proofs then it is
termed a nullifier, if it falls under haram, then it is haram, if it falls under the
permissible, then it is. The Rasul still stayed in Makkah doing all other
permissible muamalah with the mushrikun till he was ordered to migrate. Other
Muslims were still slaves to the kufar but they didn’t just run away, they had to
pay for their ransom before migrating. Do you think that if staying under them
in darul kufr was a nullifier they will be ordered to stay a minute after they have
accepted iman?

Other statements such as; if you say we have to reject the system, we mustn’t use
their money, roads, hospitals, markets, etc. these are ta’wilats that have never
been heard in history from any scholar even from the scholars of bidah because
according to the scholars of usul, it is an unacceptable qiyas and exposes the
childish thinking and the false claim of those that say. Although it is enough

37
kashfi shubuhat sharh ibn Uthaymeen pg 84-85

17 | P a g e
answer to say that it a qiyas fasid or batil, just in a bid to help in answer more we
say;

The ashabul kahf38 when they dissociated (bara’a) from their people of shirk
because of fear of being forced back to the deen of shirk they still snicked into the
town using the money that had the stamp of the tagoot on it to the market of the
mushrikun using the roads that had been paved by them to buy food from
them.39 And Allah mentioned it in the Qur’an to serve as an excellent example
for us till the end of time and made it a sunnah to always remember about them
at least once every week so as to serve as a lesson to those after them. Then
please condemn the ashaul kah before you condemn us with these childish talks

In fact such people will condemn the prophet because the prophet when he
started his call to tawheed and he and his companions were being punished, he
still used to make use of all the establishments in Makkah that were free from
shirk and he didn’t stop using it till he was forcefully prevented and an embargo
was placed on him and his companions for three years.40

After migration a companion of his remained in Makkah and was working for
one of the tawagit as a blacksmith and he was not condemned by the prophet
such that imam Bukhari (rh) made a chapter on the issue (should a Muslim hire
himself to (or go under the employment of) a ‘mushrik41’ (a polytheist or a
disbeliever) in the land of war? (i.e. The land that is at war with Islam and
Muslims)?

‫ ﻻ ﻭﺍﷲ ﻻ ﺃﻗﻀﻴﻚ‬:‫ ﻓﻘﺎﻝ‬،‫ ﻓﺄﺗﻴﺘﻪ ﺃﺗﻘﺎﺿﺎﻩ‬،‫ ﻓﺎﺟﺘﻤﻊ ﱄ ﻋﻨﺪﻩ‬،‫ ﻓﻌﻤﻠﺖ ﻟﻠﻌﺎﺹ ﺍﺑﻦ ﻭﺍﺋﻞ‬،‫ )ﻛﻨﺖ ﺭﺟﻼﹰ ﻗﻴﻨﺎ‬:‫ﻋﻦ ﺧﺒﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‬
‫ ﻣﺎﻝ ﻭﻭﻟﺪ‬‫ ﻗﺎﻝ ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﱄ ﺛﹶﻢ‬،‫ﻧﻌﻢ‬: ‫ ﻭﺇﱐ ﳌﻴﺖ ﰒ ﻣﺒﻌﻮﺙ؟ ﻗﻠﺖ‬:‫ ﻗﺎﻝ‬،‫ ﺃﻣﺎ ﻭﺍﷲ ﺣﱴ ﲤﻮﺕ ﰒ ﺗﺒﻌﺚ ﻓﻼ‬:‫ ﻓﻘﻠﺖ‬،‫ﺣﱴ ﺗﻜﻔﺮ ﲟﺤﻤﺪ‬
.‫ ﻣﺎﻻﹰ ﻭﻭﻟﺪﺍﹰ‬‫ﺃﻓﺮﺃﻳﺖ ﺍﻟﺬﻱ ﻛﻔﺮ ﺑﺂﻳﺎﺗﻨﺎ ﻭﻗﺎﻝ ﻷﻭﺗﲔ‬: {‫ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬،‫ﻓﺄﻗﻀﻴﻚ‬
on the authorithy of Khabaab (ra), he said; (I was a (black smith) and I worked

38
Suratul Kahf vs 9-20
39
Tafsiru At-tabari 17/630
40
Sira ibn Hishaam Vol. 1
41 According to the understanding of the pious predecessors, they see kufr and shirk as same. For

any one that falls into shirk has committed kufr and vice-versa. An example to clarify this is the
hadith of tariku-sallah. The Rasul (saw) described this act as shirk in some ahadith while he
described as kufr in some others. Please refer to tahzeeb of sharh of aqidatu at-tahweiyah by
Shaykh AbdulMunim Mustapha Halima (hz) for more details.

18 | P a g e
for Aas bn Waail. My money became piled up with him. I then came to him
demanding my wages he owes me and he said; ‘I will never pay you by Allah
until you disbelieve in Muhammad (saw). I then said, (I will never disbelieve in
him even until you die and are resurrected). He said; ‘you mean I will die and
then be resurrected? I said yes. He then said, then (i.e. when I am resurrected), I
will still have my wealth and my children. So I will pay you then. Then the verse
was revealed; haven’t you seen the one that belies Our signs and say…..

According to Hafidh (rh) this occurred in Makkah and at that period, it was still
a dar-ul-harb and because of this incidence, a verse was revealed. The Rasul (saw)
was aware of it and didn’t condem it.
ibn Hajar (rh) said; “…. And he the writer (i.e. Bukhari) didn’t resolve on the ruling of
approval because of the possibility of –the approval- being conditioned by necessity, or (of the
possibility of this ruling (of approval)) being only before the injunction of fighting the mushrikeen
and opposing them was revealed, or (of the possibility of it) being before the (injunction) of
preventing a believer from humiliating himself (was reavealed)” he (i.e. ibn Rajab) then quoted al
Mahlab thus; “the scholars detest this -i.e. working under the mushrikeen- except for (cases) of
necessity but with two conditions. The first condition; that the work should be a kind of work that
a Muslim ordinarily is allowed to do, secondly, that he should never partake or assist in anything
that its repercussion will translate to harm on the Muslims.42

The Shaykh Muhammad Al-Ameen Ash-Shanqeetee said;

“Take note: Know that it is Waajib to differentiate between the invented


institutions, which are Kufr in the Creator of the Heavens and Earth, to judge
according to them and between the institutions, which aren’t. As for the
legislative institutions, which contradict the legislations of the Creator of the
Heavens and the Earth, then judging with these is Kufr in the Creator of the
Heavens and the Earth.”43

“So implementing this kind of system to govern people’s lives, wealth, honor,
lineage, minds, and religion, constitutes kufr in the Creator of the heavens and
the earth, and rebellion against the divine system which was set up by the One
Who created all of mankind and Who knows best what is in its interests.

42
Fathu Bari (4/452) (for more on this please refer to our work “the ruling of working under a kufr
government)
43
“Adwaa’ Al-Bayaan”, Vol. 4/82-85, tafseer of Surah Al-Kahf.

19 | P a g e
Glorified and exalted be He far above having any other legislator alongside
Him.”44

So what do you order us to do?

“There is no compulsion in religion. Verily, the right path has become distinct
from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then
he has grasped the most trustworthy handhold that will never break. And Allah
is All-Hearer, All-Knower.”45

Allah said,

‫ﻪ‬‫ﺗ‬‫ﻼﹶﻭ‬‫ ﺗ‬‫ﻖ‬‫ ﺣ‬‫ﻪ‬‫ﻠﹸﻮﻧ‬‫ﺘ‬‫ ﻳ‬‫ـﺐ‬‫ﺘ‬‫ ﺍﻟﹾﻜ‬‫ﻢ‬‫ـﻬ‬‫ﻨ‬‫ﻴ‬‫ ﺁﺗ‬‫ﻳﻦ‬‫ﺍﻟﱠﺬ‬

“Those to whom We gave the Book. Yatlunahu Haqqan Tilawatih.”46

`Abdur-Razzaq said from Ma`mar, from Qatadah, "They are the Jews and Christians.''
This is the opinion of `Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn
Jarir. Sa`id reported from Qatadah, "They are the Companions of the Messenger of Allah
.'' Abu Al-`Aliyah said that Ibn Mas`ud said, "By He in Whose Hand is my soul! The
right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful,
recite it as it was revealed by Allah, not changing the words from their places, and not
interpreting it with other than its actual interpretation.'' As-Suddi reported from Abu
Malik from Ibn `Abbas who said about this Ayah (2:121): "They make lawful what it
allows and they prohibit what it makes unlawful, and they do not alter its wordings.''
`Umar bin Al-Khattab said, "They are those who when they recite an Ayah that mentions
mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they
seek refuge with Allah from it.'' This meaning was attributed to the Prophet , for when
he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an
Ayah of torment, he sought refuge from it with Allah.47

Allah's statement,

‫ﻮﻥﹶ ﺑﹺﻪ‬‫ﻨ‬‫ﻣ‬‫ﺆ‬‫ ﻳ‬‫ﻚ‬‫ﻟﹶـﺌ‬‫ﺃﹸﻭ‬

44
“Adwaa’ Al-Bayaan”, Vol. 4/93.
45
Suratul Baqara vs 256
46
Suratul Baqarah vs 121
47
Tafsir Ibn Kathir Suratul Baqarah vs 121

20 | P a g e
“they are the ones who believe therein”

explains the Ayah,

‫ﻪ‬‫ﺗ‬‫ﻼﹶﻭ‬‫ ﺗ‬‫ﻖ‬‫ ﺣ‬‫ﻪ‬‫ﻠﹸﻮﻧ‬‫ﺘ‬‫ ﻳ‬‫ـﺐ‬‫ﺘ‬‫ ﺍﻟﹾﻜ‬‫ﻢ‬‫ـﻬ‬‫ﻨ‬‫ﻴ‬‫ ﺁﺗ‬‫ﻳﻦ‬‫ﺍﻟﱠﺬ‬

“Those to whom We gave the Book. Yatlunahu Haqqa Tilawatihi)”

We are supposed to disbelieve in the tagoot and then believe in Allah and call on
to the clear tawheed just as the Rasul alaihi salam did. He didn’t wait for his close
companions to bring about a magnificent theory of how to enter into shirk and
change it. The thing we have actually neglected is simply this (disbelieve in the
tagoot and believe in Allah and call on to the clear tawheed) and we are looking
for something that Allah has not revealed. This was the work of the prophets and
this is what is inherited by the sincere scholars of knowledge.

The shaykh Muhammad ibn AbdulWahab (ra) said; “the taagoot are much and the
leaders of them are five amongst which he mentioned; ……The ruler that does not rule
with what Allah has revealed, and the ruler that changes the rule of Allah… 48

Can’t you see that this shows that the people have placed their trust more on
their intellect than on the promise of the help from Allah that is certain?

Can you remember when last the ulama have sensitized the ummah on the
importance and how imperative the sharia is and how we must work to get it?
But because the scholars have left their responsibility of leading the people, the
people now lead them, so they only say what pleases and is comfortable to the
people and the leading power and not what is pleasing to Allah. From here you
can see the power of the mimbar used to mobilize the people to shirk but has
never been used in the same way for the sake of Allah because of fear or what
they call maslaha!

The truth is just that these scholars have made themselves professionals in
selective condemnation of bidah. Since they know that condemning the tijanniya

48
Risalatu mana tagoot by Shaikh Muhammed bn Abdulwahab

21 | P a g e
sect cannot land them in jail nor can it earn them the whip, they are very
vehement in condemning them. But if is a bidah or shirk of the democracy they
encourage all to engage in it because otherwise can earn them the king’s whip or
his prison. So don’t be surprised when you hear the leader of the tijanniyah say to
his people that it’s better to vote for a Christian than to vote for an izala. Maybe
he already knows that there is no concern of the deen with all this play of Tom
and Jerry hence he just made the play more hilarious!

O the scholars of islam, how will you feel on the day when you will stand before
Allah and a lot of people will claim that you were the cause of their
misguidance? Are you not afraid of the statement of Allah ta’aala when He said;

“(And remember) when Allah took a covenant from those who were given the
Scripture (Jews and Christians) to make it (the truth) known and clear to
mankind, and not to hide it, but they threw it away behind their backs, and
purchased with it some miserable gain! And indeed worst is that which they
bought.”49

“This worldly life is only amusement and diversion. And if you believe and have
Taqwa of Allah, He will grant you your rewards, and will not ask from you (to
sacrifice all of) your possessions. If He would demand of you all of it and urge
you, you would withhold. And He will expose your (secret) ill--wills.) Here you
are now invited to spend in Allah's cause; but among you are those who
withhold (stingily). And whoever acts stingily is but stingy toward himself. For
Allah is indeed free of needs, while you are the needy. And if you turn away, He
will replace you with other people; then they will not be like you.”50

‫ ) ﺻﻨﻔﺎﻥ ﻣﻦ ﺃﻣﱵ ﺇﺫﺍ ﺻﻠﺤﻮﺍ ﺻﻠﺢ ﺍﻟﻨﺎﺱ ﻭﺇﺫﺍ‬: ‫ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬
( ‫ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ‬: ‫ﻓﺴﺪﻭﺍ ﻓﺴﺪ ﺍﻟﻨﺎﺱ‬

On the authourity of ibn abbas (ra) from Rasul alaihi salam that he said; “when
two categories of (people) in my Ummah are rectified, the general people will be rectified

49
Suratul A-imran vs 187
50
Suratu Muhammad vs 36-38

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and when they get corrupted, the generality of the people become corrupt; the rulers and
51
the scholars”.
‫ ﺃﻫـ‬. " ‫ " ﺍﻟﺮﻋﻴﺔ ﺗﺼﻠﺢ ﺑﺼﻼﺡ ﺍﻟﻮﺍﱄ ﻭﺗﻔﺴﺪ ﺑﻔﺴﺎﺩﻩ‬: ‫ﻭﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻗﺎﻝ‬

On the authourity of ka’ab Al-Ahbaar he said; “the floks get rectified whith the
rectitude of the leader and is also corrupted by his corruption.”52

The two categories of people mentioned here are those that guide the ummah
with the shariah of Allah hence this is another chance for you o scholars. If the
leaders decide not to be rectified then the whole of the burden falls on the
scholars to guide the ummah to what pleases Allah.

"And you will soon remember what I am telling you, and my affair I leave it to
Allah. Verily, Allah is the All-Seer of (His) servants.''53

Abu Dujaana Al-Umawy


Jumada Al-Awwal 15, 1432 (April 18, 2011)

51
Narrated by ibn AbdilBar and Abu Nuaim. Al Gazalli mentioned it.
52
Hilyatul Al Awliyaa 5/367
53
Suratul Gaafir vs 44

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“truth is powerful and it prevails. Truth always rests with the
minority and the minority is always stronger than the majority,
because the minority is generally formed by those who really have
an opinion, while the strength of a majority is illusory, formed by
the gangs who have no opinion and who, therefore, in the next
instant (when it is evident that the minority is the stronger)
assume its opinion. While truth again reverts to a new minority.
The truth always sets you free from bondage of desires. But first, it
will make you angry, never apologize for showing feeling. When
you do so, you apologize for the truth.”

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