Virtues of Fasting The Day of ‘Aashoora and its Rulings.

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It is narrated in the two Saheehs that Ibn ‘Abbaas [May Allaah be Pleased with him] said that he never saw the Messenger [Peace and Blessings of Allaah be upon him] more eager to fast than this day ( meaning the Day of ‘Aashoraa).

The Day of ‘Aashoora has a great virtue, an ancient sacredness and fasting it was the practice of the Prophets [Peace and Blessings of Allaah be upon them all. Both Nooh and Moosaa fasted it and the Prophet [Peace and Blessings of Allaah be upon him] said, “The Day of ‘Aashoora was the day in which the Prophets fasted, so you should fast them” [Narrated by Mukhlid in his Musnad].

It was also a day in which the People of the Book and the Mushriks of Quraysh fasted.

…

When the Messenger of Allaah [Peace and Blessings of Allaah be upon him] asked the Jews after migrating to al-Madeenah, “What is this day that you are fasting?” They replied by saying, “This is a great day, it is the day in which Allaah saved Moosaa and his people and drowned Fir’awn and his people. So Moosaa fasted this day out of thanks and so do we.” The Messenger of Allaah [Peace and Blessings of Allaah be upon him] then responded to them when he said, “We have more right to Moosaa than you.” So the Messenger of Allaah [Peace and Blessings of Allaah be upon him] fasted it and he ordered his Companions [May Allaah be Pleased with them all] to fast it also. This was narrated in al-Bukhaaree and Muslim.

In another narration that was collected by Imaam Ahmad in his Musnad, extra wording appears; “It is the day in which Allaah saved Moosaa and Banee Israa’el from drowning and caused Fir’awn and his people to be drowned instead. It is the day when the ark of Nooh settled on Mount Joodee (i.e. the day the flood of the people of Nooh ended), so both Nooh and Moosa [Peace be Upon them both] fasted this day, in thanks to Allaah, the Glorofied and the Exalted. ”

…

Imaam Aboo Haneefah and what appaers to be the correct view from Imaam Ahmad is that fasting this day, before the obligation of fasting Ramadhaan, was obligatory.

The majority of the Shaafi’ees stated that it was never obligatory and it was always a stressed recommendation to fast this day. However now, after the obligation of fasting Ramadhaan, the scholars differed: some said that fasting ‘Aashooraa has been abrogated in its ruling but others stating that it is recommended.

(Some of the Salaf stated this). Qays bin Sa’d said, “We act upon it (i.e. still fast the day of ‘Aashooraa)”.

It is narrated that Ibn Mas’ood and Ibn ‘Umar [May Allaah be Pleased with them both] both stated that it is not recommended anymore.

It is also narrated that Sa’eed bin Mussyab [May Allaah have Mercy on him] said about its abrogation, “The Messenger of Allaah never fasted it.” A similar statement was narrated by Sa’d bin Abee Waqaas [May Allaah be Pleased with him].

But the majority of the scholars uphold the ruling that it is Mustahab (highly recommended). This was narrated to be the view of ‘Umar, ‘Abdur-Rahmaan bin  ‘Awf, Aboo Moosaa al-‘Asharee, Qays bin Sa’eed, Ibn ‘Abbaas and others from the companions [May Allaah be Pleased with them all].

Ibn ‘Abbaas [May Allaah be Pleased with him] said about fasting ‘Aashooraa, “I never saw the Messenger of Allaah more eager to fast, after Ramadhaan, than the day of ‘Aashooraa.”

It is also narrated that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said, “I hope with Allaah that is expiates the sins of the previous year.”

It is also narrated that the mother of the believers, Hafsah bin ‘Umar bin al-Khattaab [May Allaah be Pleased with her] said, “The Prophet never left fasting the day of ‘Aashooraa, the first ten days of Dhu al-Hijjah and three days of every month.” [Narrated by Aboo Dawood].

It is narrated that Ibn ‘Abbaas used to fast this day even whilst travelling and that he used to fast the ninth and the tenth, fearing that he may miss the tenth.

It is also narrated (others from the Salaf) that Ibn Ishaaq used to fast the day of ‘Aashooraa, the day before it and a day after it (i.e. 9^th, 10^th and 11^th) and he said about it, “I fear that I might miss it”.

It is also narrated that Ibn Sireen used to fast all three days.

It is narrated that Ibn ‘Abbaas and ad-Dahaak used to fast the ninth and the tenth.

It is narrated that Aboo Haneefah, ash-Shaafi’ee and Ahmad all recommended the fasting of the ninth and the tenth.

Adapted from Lataa’if al-Ma’aarif (Pg. 37-41) by Imaam Ibn Rajab al-Hanbalee (795 H) [May Allaah have Mercy on him]

The Beliefs of the Raafidah (Shia) and the Day of ‘Aashooraa

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Some of the Beliefs (‘Aqeedah) of the Raafidah (Shee’ah) from Their Own Shee’ah Sources.

1)    To believe Jibreel [Peace be upon him] made a mistake in giving the revelation Prophet Muhammad [Peace and Blessings of Allaah be upon him] and should have instead gave it to ‘Alee bin Abee Taalib [May Allaah be Pleased with him]. [see: al-Mihal wa an-Nihal (Pg. 30)]

2)   There is no difference between the Shee’ah scholars and Allaah, the Most High. [see: Masaabeeh al-Anwaar (2/222-397)]

3)   The Quraan is distorted and incomplete. [see: at-Tanbeeh wa ar-Radd (Pg. 25)]

4)   The Shee’ah scholars came to complete the religion because the Prophet Muhammad [Peace and Blessings of Allaah be upon him] only gave us part of the religion. [see: Ihqaaq al-Haqq (2/288-289)]

5)   The Shee’ah scholars are a vice for us to get closer to Allaah, the Most High. So one is required to supplicate to them and not Allaah. [see: Bihaar al-Anwaar (23/99)]

6)   The Shee’ah scholars have the ability to control the universe and have the same Names and Attributes as Allaah, the Most High. [see: al-Kaafee (1/103)]

7)   Visiting the graves of Hussayn is like visiting the Throne of Allaah. [see: al-Mizaar al-Mufeed (Pg. 51)]

8)   The sand on the grave of Hussayn is a cure for all illnesses. [see: Kitaab al-Amaalee (Pg. 318)]

9)   ‘Alee bin Abee Taalib has the ability to bring the deceased back to life and some sects within the Raafidah even worship him as being a god. He knows the unseen and that he is the lord of the earth that lives on earth, according to them. [see: al-Kaafee (1/308 and 347)]

The Raafidah (Shee’ah) are the Worst and Most Ignorant of People

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said:

The Raafidah (Shea’ah) are from the most ignorant of sects. They are the worst of liars and furthest away from understanding the narrations (i.e. texts of al-Islaam) and intellect. They make lying and deceiving (what they call Taqiyyah) from the basis of their religion, so they lie knowingly attributing it to Ahl al-Bayt (the family of Prophet Muhammad whom they worship) with the worst of lies, to which none can count except Allaah.

[Majmoo’ al-Fataawaa (13/263)]

Because they are Liars, their Narrations and Account of History is Rejected and Cannot be Relied upon.

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said:

The origin of the innovation of the Raafidah is based upon heresy and atheism and they heavily rely on lying to support their beliefs. They are persistent in saying that the religion is based upon Taqiyyah. Taqiyyah is say something one may say to someone but you mean something different to what is understood from your speech. This form of Taqiyyah that they use is based upon hypocrisy and lies. They call people to this false belief whilst they claim that they are believers, and that there is no one upon the correct religion except them. They describe the best of this generation (i.e. the Companions) as being hypocrites and all of them (except a few) being apostates from the religion!...

Therefore, there are no people who have apparent hypocrisy and are bigger apostates than them, and no one will find a group of deviants except that the Raafidah have the greatest number of apostates and hypocrites.

[Minhaaj as-Sunnah an-Nabawiyyah (1/30)]

They Venerate the Day of ‘Ashooraa as a Day of Mourning because of the Death of Hussayn [May Allaah be Pleased with him]

Ibn Rajab al-Hanbalee [May Allaah have Mercy on him] said:

The Raafidah (Shee’ah) take this day as a day of mourning because it is the day in which Hussayn, the son of ‘Alee, was killed.

Taking this day as a day of mourning is from the deeds of those who are misguided and that they think that they are doing something good and righteous (cf. 18:104).

Allaah has not Commanded nor did His Messenger to take the days in which the Prophets were inflicted with hardness or the days in which they died; as a day of mourning, so then what about those who lesser than them?

Adapted from Lataa’if al-Ma’aarif (Pg. 43-45)

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said:

It can never be beautified to anyone as to what the Raafidah do on this day. They mourn the death of Hussayn but his father, ‘Alee bin Abee Taalib [May Allaah be Pleased with them both], was better than him but they don’t mourn the death of ‘Alee after he was murdered. ‘Uthmaan, ‘Umar and Aboo Bakr [May Allaah be Pleased with them all] passed away before them and they didn’t mourn their deaths either and they were better than him…

Rather the best of creation, the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] passed away before them and his death was not mourned either.

However, what they do to venerate this day to mourn the death of Hussayn has never been done before to mourn the deaths of those better than him. Moreover, taking a day as mourning is not the way of the Muslims, whatsoever. Rather, it is the way of the pagans of Makkah before al-Islaam.

[Adapted from Majmoo’ al-Fataawaa (25/307)]  

History tells us that Yazeed bin Mu’awiyyah [May Allaah have Mercy on him] did not order the killing of Hussayn.

Ibn Salaah [May Allaah have Mercy on him] said:

There is no authentic narration stating that Yazeed ordered the killing of Hussayn. What is authentic is that he ordered the killing of the one who ordered the killing of Hussayn, and his name was ‘Ubayd-Allaah bin Ziyaad, the governor of Iraq at that time. As for reviling Yazeed and cursing him then this is not the character of a Muslim, even if we were to affirm the accusation that he ordered the killing of Hussayn.

[Qayd ash-Shareed min Akhbaar Yazeed (Pg. 57-59)]

Imaam adh-Dhahabee said about Shimar bin Dhee al-Jawshaan:

He was one of the killers of Hussayn [May Allaah be Pleased with him]. Him and his chosen group of men assassinated him.

It is narrated that he said, “Oh Allaah! You Know that I am honourable to forgive me.”

So it was said to him, “How can you be forgiven when you killed the son of the Messenger of Allaah [Peace and Blessings of Allaah be upon him]?”

He replied by saying, “Woe to you! What else can I do when I had been ordered by the governor to do so and I cannot disobey the command of those in authority.”

I say (adh-Dhahabee): This excuse is disgusting, because obedience to those in authority is only upon what is righteous.

[Lisaan al-Meezaan (3/152) also see: Meezaan al-‘Itidaal (1/449), Kaamil fi at-Tareekh Ibn Atheer (4/55) and al-Bidaayah wa an-Nihaayah (7/270)]

And Allaah Knows Best

Ahl as-Sunnah Free their Tongues and their Hearts from Seeking Faults in the Companions

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Shaykh ‘Abdur-Rahmaan bin Naasir al-Barraack [May Allaah Preserve him]

Former Teacher at Imaam Muhammad bin Sa’ood University

Seerah Khulafaa Sayyid al-Mursaleen Conference

Prince Faisal bin Fahad Masjid, ar-Riyadh

9/11/1433 - 25/9/2012

The Companions [May Allaah be Pleased with him] have characteristics. Some of them were either:

Muhaajiroon; this is the characteristics of them leaving everything they had for the sake of their religion.

Or

Ansaar; this the characteristics  of them helping the Messenger [Peace and Blessings of Allaah be Upon them] and supporting him

“(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say);-

And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Bani An-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.” [Surah al-Hashr 59: 8-9]

Therefore these two supported each other and they supported the cause of The Prophet [Peace and Blessings of Allaah be Upon him] until the day of the Fath (i.e. the opening of Makkah) came when The Prophet [Peace and Blessings of Allaah be Upon him] said, “There is no Hijrah after the Fath but there remains Jihaad and the intention.”

This doesn’t mean that there is no Hijrah, rather Hijrah will continue until the Last Day. Hijrah is to leave the land of the non-Muslims to the land of Islaam, this remains for those who are able. The Prophet [Peace and Blessings of Allaah be Upon him] stated that Hijrah will not stop until Tawbah stops and Tawbah will stop when the sun rises from the west.

Then Allah, the Most High, says:

“And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” [Surah al-Hashr 59: 10]

This means, all those who come after the Companions [May Allaah be Pleased with them all] should make Dua’a for them, and then those after them make Dua’a for them and the Tabee’een [May Allaah be Pleased with them all], and so on and so on.

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said in his book ‘Aqeedah al-Waasitiyyah that, “Ahl as-Sunnah have a principle which is that they free their tongues and their hearts from seeking faults in the Companions.”

So we give them their rank and we hate those who hate them and we don’t mention them unless it be with good [May Allaah be Pleased with them all].

It is also in our ‘Aqeedah for us to be balanced in our love for the Companions [May Allaah be Pleased with them all]. We don’t hate them like Khwaarij (extremists, renegades) do and we don’t excessively love them like Raafidah do. The Raafidah hate them the most but they are extreme in their love for Ahl al-Bayt and they hold them to be infallible. The opposite to them are the Khwaarij, they hate Ahl al-Bayt, rather they do Takfeer on them (i.e. declare them to be Kuffaar) and they even fought some of them[1]. However, Ahl as-Sunnah are in between, we love them and don’t say anything bad about them and we place them in their place. 

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[1] Both of these sects use Muharram and the historical events that happened within them to practice their innovation. The extreme hatred of a sect called the Naasibee has led them to hold the day that Hussayn died as a day of 'Eid. The polar opposite of the Naasibee's are the Raafidah/Shee'ah, who innovated the practice of worshipping Hassan and Hussein and others from Ahl al-Bayt during these days. This sect may be better known as the 'Alawees. See: Minhaaj al-Sunnah (4/554) and Iqtida’ al-Siraat al-Mustaqeem (p. 300, 301) for further information.  

Fasting in al-Muharram

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If this month is the best after Ramadhaan then it is the best month in which fasting is encouraged. Fasting all of it is recommended. So if one fasted the days of Dhu al-Hijjah and then carried on fasting during the month of al-Muharram, then this person has completed the year with good deeds and started the new year with good deeds. So his first deeds are good ones and his final deeds are good ones.

It is narrated that the Prophet [Peace and Blessings of Allaah be Upon him] said, “There are no two angels that take the deeds of the person up to Allaah, every morning and every mid-afternoon, that has good in them except that Allaah says to the angels, ‘Bear witness! I have Forgiven My Slave what is between these two times’. ” This is narrated in at-Tabaranee and others.

Ibn al-Mubaarak said, “Whoever begins and ends his day with Dhikr of Allaah, then it will be written that he did Dhirk for the whole day.” This shows that ones goods deeds are dictated by the state he ended them in (i.e. a sign of reward for his deeds is that he ends his good deeds in a good way).

It is reported in Saheeh Muslim the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, “The best of fasting after Ramadhaan is fasting the Month of Allaah, al-Muharram. The best of the Salaat after the obligatory ones is the night prayer.”

This is clear proof that the best of fasting after Ramadaan us the Month of Allaah. What this means that it is the most virtuous month to fast, all of it, after Ramadhaan. There are some days during the year which could be specifically better than the day in al-Muharram, such as the first ten days of Dhu al-Hijjah, especially the Day of ‘Arafah, and the six days of Shawwal and the likes….

What appears to be the case to me is that voluntary fasting in al-Muharram is of two types:

Firstly, that which is unrestricted. So the month of al-Muharram generally is the best month to optionally fast just like the best prayers is the night prayer after the obligatory ones.

Secondly, what is connected to Ramadhaan (i.e. Sha’baan and Sahwwaal), before it and after it. This type of fasting is not voluntary in and of itself, rather they are connected to Ramadhaan. So if one fasts the six of Shawwaal after Ramadhaan then he gets the reward of fasting a lifetime.

So this is connected to Ramadhaan but general voluntary fasting is virtuous in al-Muharram.

It is narrated that the Prophet [Peace and Blessings of Allaah be Upon him] ordered some men to fast in the month of al-Muharram and the generality of the Hadeeth above proves that the best of voluntary fasting is in this month.

Adapted from Lataa’if al-Ma’aarif (Pg. 24-25) by Imaam Ibn Rajab al-Hanbalee (795 H) [May Allaah have Mercy on him]

The Month of Allaah, al-Muharram

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The Prophet [Peace and Blessings of Allaah be Upon him] named this the Month of Allaah, that the month has been directly connected in its name to the name of Allaah. This is an indication of its virtue and honour, because Allaah, the Most High, Will not Attribute anything to Himself from the creation except if it is something special from His Creation. 

Just like the Prophets Muhammad, Ibraaheem, Ishaaq, Ya’qoob and others from the Prophets that have been attributed directly to Allaah as He Has Described them as being His Slaves [Peace and Blessings of Allaah be upon them all]. He also Attributed to Himself , His House (i.e the Ka'bah and the rest of the Masaajid), so if this month is connected to the name of Allaah, the Most High, is shows its virtue and status.

Likewise fasting, from the righteous deeds one may do, has been directly attributed to Allaah, the Most High. So this shows the virtue and enhances encouragement during this month to fast a great deal, because this month as well as fasting, both have been attributed to Him.

Additionally, the fact that this month has been attributed to Allaah, the Most High, shows its sacredness and that none is able to take this away from this month, unlike what the people of Jaahiliyyah used to do. They would change the dates or bring forward the month of Safar (i.e. the next month) in order to suit their needs (T.N: to complete the battles they were engaged in and the likes. So that they would give up their sins when it suited them and didn't honour what Allaah Has Honoured).

…

Many from the Salaf hastened to fast a great deal during this month. It is narrated that ‘Umar, Aboo Talhah, A’aishah and others from the Companions fasted a great deal [May Allaah be Pleased with them all]. There are others from the Salaf who were narrated to entirely fast the months of al-Haram [Dhu al-Qa’dah, Dhu al-Hijjah, al-Muharram and Rajab], such as Ibn ‘Umar, Hasan al-Basree and others.

Some of the Salaf would delay their lunch in order to eat it until evening, so that they were included with those who were fasting.

Some of the Salaf are narrated to fast a great deal (in general and not exclusive to this month) and that they narrated that they saw in their dreams that they had entered al-Jannah.  

This Dunya, all of the time within it, is the month of fasting for those who have at-Taqwaa. The time when they break their fast is when they meet their lord, this is their Day of ‘Eid. So because they honoured each day with the worship of fasting, their lives had passed and their ‘Eid is brought near.

Some of the Salaf fasted for forty years and no one (including their families) knew of it. Some of them would go and buy bread from different shops and they would walk towards the market and distribute the bread whilst on their way, this is so that the people would think that they had eaten the bread for themselves.

How many from the righteous hid their righteous deeds and as a result, sincerity and honesty was increased in them? There is not a person who hides his good deeds except that Allaah Will make it apparent for him (i.e. on the Day of Judgement).

The scent of the mouth of the fasting person is more beloved to Allaah than the scent of musk, so whenever one hastens to hide his good deeds, his soul will be effected by this pleasant smell. It may even be that when the souls are caused to be gathered on the Day of Judgement, this persons soul will come with a pleasant smell.

So when they prepared the burial for the companion ‘Abdullah bin Ghaaleb [May Allaah be Pleased with him], they could smell musk emanating from earth in the grave they had dug for him. It is narrated that one of the Salaf saw him in their dream so they asked him, “What was that smell that we smelt before we buried you?” He replied, “That was the smell of recitation and thirst”. 

This is accordance to the Hadeeth, “Those who used to fast will be resurrected from their graves with the scent of the fasting person. Their mouths will be scented with the scent of musk”.

Adapted from Lataa’if al-Ma’aarif (Pg. 25-29) by Imaam Ibn Rajab al-Hanbalee (795 H) [May Allaah have Mercy on him]

Virtues of the Month of Allaah, al-Muharram and the First Ten Days

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Best Month of the Year

The scholars have also stated that it is the best month of the year. This is the view of Hasan al-Basree and others, that it is the Month of Allaah. It is narrated that Hasan al-Basree said, “Allaah starts the year with Muharram and he ends it with the Sacred month (i.e. Dhu al-Hijjah).”

So there is no better month in the year after Ramadhaan than the month of al-Muharram, as it is has been named the Month of Allaah, due to its great sacredness.

It has also been narrated in Sunan an-Nasaa’ee that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The best of prayers after the obligatory are those prayed in the middle of the night and the best of months is the Month of Allaah that is called al-Muharram.”

So the Hadeeth is general and unrestricted but we can understand that it is the best  after Ramadhaan, as explained by Hasan.

Others from the Salaf such as Sa’eed bin Jubayr said, “The best months are the sacred ones, Dhu al-Qa’dah and Dhu al-Hijjah.” This was the opinion from ash-Shafi’ee, who was of the opinion that the best months of the year were the months of Dhu al-Qa’dah, Dhu al-Hijjah (i.e. the sacred months) and Rajab. However, this view is weaker.

The Best Days of al-Muharram.

The best days during this month are the first ten days. Some of the Salaf were of the opinion that these were the days Allaah Swore by in the Quraan (cf. 89:2). However, the correct opinion is that the days mentioned in the Quraan refer to the first ten days of Dhu al-Hijjah.

Another from the Salaf, Aboo ‘Uthmaan al-Hindee, “They used to venerate three set of ten days; the last ten days of Ramadhaan, the first ten days of Dhu al-Hijjah and the first ten days of Muharram.”

Further statements and virtues of these days has been mentioned in the book, ’Fadaa’il al-‘Ashr’ by Ibn Abee ad-Dunyaa.

It is also said about these ten days of Muharram that they are the days in which Moosaa [Peace be Upon him] met Allaah and the forty days were completed at the end of these ten. It means, Allaah Spoke to him during these days.

It is also narrated from another from the Salaf, Wahb bin Munnabih that he said, “Allaah, the Most High, revealed to Moosaa [Peace be Upon him] to tell his nation to do Tawbah and return to Him during these first ten days of al-Muharram. When the tenth day came, He Forgave them all.”

It is also narrated from another from the Salaf, Qataadah, that he said in Tafseer of the Aayah in Surah al-Fajr where Allaah Swears by ten days (cf. 89:2), “The first ten days of Muharram are the days in which the rest of the days of the year are extracted from.”

Adapted from Lataa’if al-Ma’aarif (Pg. 23-24) by Imaam Ibn Rajab al-Hanbalee (795 H) [May Allaah have Mercy on him]

The Similitude of the Dunyaa and the Aakhira is Like....

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Imaam Wahb bin Munnabih (34-114AH), may Allaah have Mercy on him said:

The similitude of the Dunyaa and the Aakhirah is like a man who has two wives; if he makes one happy, the other will be angered.

Ar-Raqaa'iq of Ibn Mubaarak (pg. 627)

	د. صالح سندي (@Drsalehs)
٢١‏/١٠‏/٢٠١٤ ٢٢:٢٣ ‏قال وهب بن منبه رحمه الله: ‏ما الدنيا والآخرة إلا كمثل رجل له ضرّتان؛ إن أرضى إحداهما أسخط الأخرى. ‏ ‏الرقاق لابن المبارك 627

'Freedom of Religion or Belief' in Islaam: A False Sense of Freedom (Part 2)

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Shaykh Saaleh Sindee [May Allaah Preserve him]

Teacher in the Islaamic University, al-Madeenah an-Nabawiyyah

Lecture given at Jaami’ Imaam Turkee, ar-Riyaadh

29/10/1434

-False freedom is when all obligations are absolved and the person becomes a worshipper of his own desires. They are free to choose between revelation and the opinions of man.

-Does this free form of freedom bring happiness or is it that their desires and intellect is restricted without foresight? So what is the true value and benefit of this sense of freedom?

-Islaamic history tells us that if we allow freedom to spread within our society, then we become like a sinking ship, some trying to save it whilst others are not bothered, all being destined to doom. This is the reality of following doubts and desires, and its implication on society, from an individualistic level to its effect on society as a whole.

-Doubt, desire, opinions and deviance have all come about from the idea of freedom. This has created in us imitating the immoral, doubting what is certain, having opinions in what is dubious in thought, and in general, corrupt beliefs which contradict the sound ‘Aqeedah.

-The door of freedom is a mirage, it seems like the door leads to mercy and prosperity. The slogan is of resolution but its reality is of it bringing great burden.

-'Humans that construct their own system of life' is an idea that is refreshing that empowers them to have authority over themselves. However, weak human intellect always changes and so do humanistic needs. At times humans seek power, at other times they seek wealth, and other times the motive changes, all of which contradicts divine guidance. It seems like a sweet fresh juice but reality it is poison.

-Blameworthy freedom leads to disbelief in god. Humans become free to leave the One Who Owns Dominion over all that exists and Commands rule within, it to follow their own created, imperfect and feeble desires and doubt.

-As for the true form of freedom, then Islaam promotes freedom that attaches one to the Creator and not the creation. It removes the chains that burden from the following of desires, doubts, deviation and the following of the blind.

-Islaamic freedom instills the rights of others and obligates responsibility, both which is met with punishment if contradicted.

-Islaamic freedom instills accountability, reward and recompense. Good deeds in all its forms and whatever brings betterment for mankind is Thanked and Rewarded, but whatever causes corruption and destruction is met with punishment and accountability.

-Islaamic freedom promotes justice with the creator and creation. No harm to oneself or others is tolerated. Note, harm is in perspective of both parties. This point is extremely important, as the false idea of freedom promotes deed without recompense, or it may tolerate harm to one-self but not towards others. Whereas the blameworthy freedom only focuses on oneself and allows people to do as they please, even if it means harming themselves as well as others. So which of these ways is most civilized and merciful?

-Deeds, justice and responsibility are characteristics that encompass the whole of al-Islaam. So Islaam takes deeds seriously. Transgression, responsibility and justice are all aspects which become binding on the aggressor. Whereas freedom, does not sympathise with the victim, rather it sympathises with the aggressor, as he is free to do as he pleases. Intellectuals will also recognise this issue which is problematic, whereas Islaam has the solution. It spreads justice and prohibits oppression.

-Islaam has come to prevent chaos whilst instilling a sense of praiseworthy freedom, as long as there is no harm to one-self or others, or that which is of a greater benefit is sacrificed. You are free as long you do not transgress the bounds of Allaah:

ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ

"These are the limits (set) by Allah, so approach them not"

[al-Baqarah 2: 187]

Or seek to follow your desires:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

"And keep yourself (O Muhammad  ) patiently with those who call on their Lord (righteous deeds) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost."

[al-Khaf 18: 28]

You are free as long you do not seek to transgress the rights of others:

إنَّ الله لا يَظلمُ النَّاسَ شيئاً ولكنَّ النَّاسَ أَنفُسَهُم يظْلِمون

"Truly! Allah wrongs not mankind in aught; but mankind wrong themselves."

[Yoonus 10: 44]

Conclusion, the Islaamic perception of freedom does not permit complete freedom without repercussions; rather it limits the idea of freedom. 

[Adapted Hudood al-Huriyyah al-‘Aamah wa al-Khaasah fee ash-Sharee’ah 30-42mins]

End of Part 2