When Knowledge Ceases...

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

When sound intelligence and comprehensive knowledge ceases to exist in a person, the persons desires become the source of their decision making. 

Ar-Rawdah Al-Muhibbeen (Pg. 192)

Misconception: Apostasy in al-Islaam

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Dr. 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

Main points from the lecture:

-Al-Islaam promotes entering into it and not disbelieving in it. Regardless of our 

level acceptance or rejection, whether we believe in al-Islaam or reject the truth, regardless of the decision people make; Allaah will never be harmed or benefitted by the choice of His creation.

-The texts of al-Islaam and its scholars are all agreed that the apostate is commanded to repent and if they don’t, they are subject to capital punishment.

-Al-Islaam never tolerates apostasy and doesn’t allow for its followers to leave and practice what they please, as they please. It is has legislated the death penalty for a great reason and cause. It has been legislated to protect the rights of people, as a deterrence, to promote obedience and organization and to uphold community cohesion between the Muslims.

-The apostate is someone who has chosen to be a renegade and belied the spread of the truth in its totality. Either the apostate leaves al-Islaam because of the corrupt judgments he has within himself or doubts that may arise due to his lack of knowledge. Whatever the case, if he rejects a cure for such illnesses, he then becomes a thorn, harming the rest of the community on the path that they are treading on. As a result, he must be lifted and distanced from causing harm.

-If some of the world’s superpowers have laws obligating the death penalty for treason, then a religion that promotes holiness and truth is much more deserved to have such a legislation for the apostate. However, if we were to remove the death penalty for treason, this would indicate that being a traitor to the country is something to be taken lightly and that the value of the honour of the country isn’t worth preserving any more. Therefore, transgressing the honour and value of al-Islaam is from the greatest and most despicable crimes a person can ever commit.

-Some may be taken back by such a law, however al-Islaam in its overall message is more merciful than legislated laws governed by man. Al-Islaam seeks to protect the greater good for the whole community, so if there existed just one apostate in a given community, a renegade from the religion, it would be cause of harm for them all. However, before any penalty is placed on the apostate, he is encouraged to repent and his doubts are sought to be eradicated (so killing isn’t the goal or intent but is only a final resort, once all avenues are stressed in order to repel greater harm).

[Adapted Hudood al-Huriyyah al-‘Aamah wa al-Khaasah fee ash-Sharee’ah 49-50 mins]

Also see:
If God is So Merciful Why is There So Much Pain?

http://ahledhikr.blogspot.com/2014/03/if-god-is-so-merciful-why-is-there-so.html 

The Idea of 'Freedom of Religion or Belief' in Islaam (Part 1)

http://ahledhikr.blogspot.com/2014/10/the-idea-of-freedom-of-religion-or.html

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

http://ahledhikr.blogspot.com/2014/10/freedom-of-religion-or-belief-in-islaam.html

The Idea of Freedom in ‘Aqeedah (Part 3)

http://ahledhikr.blogspot.com/2014/11/the-idea-of-freedom-in-aqeedah-part-3.html 

Tafseer: Read, And the Most Generous Will Teach You!

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اقْرَأْ وَرَبُّكَ الْأَكْرَمُ

“Read! And your Lord is the Most Generous,”

[Surah al-‘Alaq 96:3]

Imaam al-Qoortubee [May Allaah have Mercy on him] explained:

Al-Akraam means He is al-Kareem[1]

Some of the commentators of the Qur’aan said that this Aayah means, Read, oh Muhammad! And Your Lord will Assist you and Give you understanding, even though you are illiterate.

[Tafseer al-Qurtoobee (22/377)]

---

[1]  Al-Kareem, al-Akram, Dhu Jalaal wal-Ikraam means He is, the Glorified and Exalted, the Possessor of Glory and Generosity. He is the Possessor of Power and Magnitude, Honour and Majesty. The One Who has Magnitude and is Revered and Glorified, and because of it He is al-Ikraam, the One Who Gives from His Favours and Generosity. He is extremely vast in Graciousness and Splendor. The One Who is Generous (al-Kareem) to His slaves that obey Him, those that glorify Him, praise Him and love Him.  [Taken from Tafseer as-Sa’dee (Pg. 830)]

Who is Shaykh Saaleh bin Ghaanem as-Sadlaan؟

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Saaleh bin Ghaanem as-Sadlaan [May Allaah Preserve him and Give him a cure] is a well-known scholar, he was the head of the Faculty of Fiqh, at the College of Sharee’ah in Riyaadh (at Imaam Muhammad bin Sa'ood University). 

He is from our noble scholars. Allaah has Given him honour, status and a love for doing good and benefitting the people.

He has lofty characteristics. A person heavily involved in Da’wah. He has endeavours in noble charitable causes also.

He is a Faqeeh (an expert in Fiqh), a Haafidh (proficiently memorized texts) and an Usoolee (well-grounded in the Principles of Sharee’ah).

He delivers lessons daily. He is famous for his humility and sound heart.

He loves the Sunnah and its people. He is a supporter for Tawheed and at war with Shirk.

May Allaah Increase him in Honour and Assistance.

صالح بن غانم السدلان - العالم المعروف ورئيس قسم الفقه بكلية الشريعة بالرياض وهو من شيوخنا الفضلاء، جمع الله له من الجاه والمنزلة وحب الخير ونفع الناس، وله صفات حميدة، وصاحب نشاط دعوي، وجهد فاضل خيري، وهو فقيه حافظ أصولي، وله دروس يومية، معروف بتواضعه وسلامة صدره، محب للسنة وأهلها، وناصر للتوحيد، محارب للشرك - زاده الله عزا وتوفيقا -. 

Taken from http://www.binbaz.org.sa/mat/21295

Transmitting Information Must Be Done with Precision

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Question: What are the principles when transmitting Fatwaas and is it an obligation to transmit what the scholar said to those who have not heard it?

Shaykh 'Abdul-Kareem bin 'Abdullah al-Khudayr [May Allaah Preserve him], Member of Permenant Committee of Senior Scholars, Saudi Arabia, answered:

The principle is that they must be precise in what they transmit. It is not permitted to transmit something that was not intended by the one giving the Fatwaa, as is abundant in those who transmit Fatawaa.

It upon the person to transmit it with accuracy in wording not changing any of the words.

If the one transmitting is someone that understands the more proufound message, then it is permitted for this person (only) to transmit it via meaning, however if one doesn’t have this capability, they must transmit it in precise wording. Some of them change the initial intent of the Fatwaa by narrating what they heard via meaning and this is not permissible.

Yes, if someone knows for certain that a particular Shaykh has issued a Fatwaa then it is obligatory for this person to transmit it on to those who it may concern, especially if he fears that the Fatwaa will be left neglected.

[Averseness in Seeking Knowledge in Times of Trials and Tests (العزوف عن طلب العلم في زمن الفتن) 39-41mins] 

Were the Salaf Always Harsh in Da'wah and Correcting?

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

The believer to another believer is like two hands[1]. One of the hands has a stubborn stain on it and the stain can only be removed if the other hand rubs it with robustness and vigour. However, it must use a gentle cleaning agent, something soft so that the tough stain will dissolve by it. 

[Majmoo' al-Fataawaa (28/53)]

Shaykh Muhammad Naasir al-Albaanee [May Allaah have Mercy on him] said:

None are capable to free themselves from being strict and harsh when giving Da'wah, except a few. However, the truth is that in origin, Da'wah must be given with wisdom and fair-preaching.

It is from wisdom that one is kind and soft when there is a need to be kind and soft with the people and adopts a more stricter and harsher approach if the situation dictates.

There are some of those who call and enjoin others to be united upon following the Qur'aan and the Sunnah under the understanding of the Salaf but always use a strict and harsh approach.

Is that how it should be, always strict and harsh?

I don’t believe this to be from any form of justice in the slightest.

Rather, constant strictness and harshness is a form of extravagance!

[Silsilah al-Hudaa wa a-Noor (Tape 595)]

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[1]  The Prophet [Peace and Blessings of Allaah be upon him] said, “The likeness of the believers in regard to their mutual love, affection, and compassion is the likeness of one body. When any of the limbs ache then the whole body aches, feeling tiredness and fever.” [Reported by al-Bukhaaree (5552) and Muslim (4685) 

Exposing the Sins of Others Will Leave Yours Exposed

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Imaam Aboo Dawood (d. 275) [May Allaah have Mercy on him] said:

Those who chase the tails of others (i.e. their faults) will have his own tail exposed.

[Tahtheeb at-Tatheeb (11/251)]

	أ. د. صالح سندي (@Drsalehs)
٤‏/١١‏/٢٠١٤ ٢٠:٢٦ ‏قال أبو داود رحمه الله: ‏"من جر ذيول الناس جروا ذيله" ‏ ‏تهذيب التهذيب 11-251

The People of Desires Spread Corruption yet Remain Stubborn

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Imaam of the Haram in Makkah, Shaykh Sa’ood bin Ibraaheem ash-Shuraym Tweeted:

The people of desires use Fitnah to cause corruption in two ways; either they label those who reject their false beliefs as Fitnah makers yet label those who do not ally with them in following their desires as Fitnah makers as well!

هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ [119]

“And when they meet you, they say, "We believe". But when they are alone, they bite the tips of their fingers at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).””

[aal ‘Imraan 3:119]

[@saudalshureem 19/1/1436 - 17/11/2014]

Salaat al-Istisqaa': Pray the prayer and seek forgiveness in Allaah

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وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ

“And (remember) when Musa (Moses) asked for water for his people”

[al-Baqarah 2:60]

Allaah, the Most High, tells them to remember the favours over them, the people of Moosa [Peace be upon him] where given water when they asked and He made it easy for them to access it, he gave them spring mineral water, each tribe having water so that it wouldn’t cause their hearts to be divided, He gave them Manaa and Salwa, and He permitted them to benefit from this all so they are commanded not to be…

“…do not act corruptly, making mischief on the earth.”

[Adapted from Tafseer Ibn Katheer 1/278]

Shaykh Saaleh ibn Fawzaan al-Fawzaan [May Allaah Preserve him] was asked:

Question: Some people don’t pray Salaat al-Istisqaa’ and they say how can we pray when we have so many sins?

Answer: I seek protection in Allaah from this; this is despairing from the Mercy of Allaah. Ask Allaah to forgive your sins and don’t despair from the Mercy of Allaah. Pray the prayer and seek forgiveness in Allaah.

[After his explanation of the book Zaad al-Ma'aad, 27/3/1433 – 19/2/2012]

Question: What is your advice to the Muslims on Salaat al-Istisqaa’?

Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr [May Allaah Preserve him] replied:

Salaat al-Istisqaa is a confirmed Sunnah from the Prophet [Peace and Blessings of Allaah be Upon him] because he went out and prayed them in two Rak’aat like he would do with the ‘Eid prayers. Some said he didn’t give Khutbah after it, meaning it came into practice after the time of Prophethood. They started to give long Khutbahs after this period, Khutbahs like they would do in Jumu’ah. He didn’t do it like this and it wasn’t like the Khutbah of ‘Eid either, rather the point was to make Dua’a, to praise His Majesty and to engorged you to seek His Forgiveness and Pardon. This would be the cause for relief to come. And there is no doubt that the precautionary measures need to be taken because seeking rain is a type of Dua’a. Rather, it is a Dua’a, you raise your hands and you ask Allaah, begging him.

However, it is necessary for us to take the measures for our Dua’a to be accepted and remove all causes of rejection. A lot of people say, ‘I won’t pray Istisqaa because if I pray it, it will be like I am mocking it.’ We say: Oh brother! This is the Sunnah of the Chosen One [Peace and Blessings of Allaah be Upon him] you are humbled by what is in your hands and what you have done (i.e. your sins). So take the precautionary measures and remove the causes for your Dua’a not to be accepted and you don’t have to do anything else. If we look at the state of the Muslims today, at the times in which the Dua’a will be answered, you find them being negligent and then they say we have not been answered. Some say, ‘I did Dua’a and I haven’t heard anything’. What is upon you is to humble yourself and take the measures for accepted Dua’a.  

Sharh Al-Fiyyah al-‘Iraaqee Fee Uloom al-Hadeeth by Shaykh Abdul-Kareem bin Abdullah al-Khudayr [May Allaah Preserve him], Tape 46; 4-7 minutes

Don't Despair...

Follow @AhleDhikr Imaam and Khateeb of the Haram in Makkah, Shaykh Sa'ood ash-Shuraym [May Allaah Preserve him] Tweeted:

No matter how severe the trials afflicting the believer become and how constrained his world and worries become, the heavens is never restrained for him:

 وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ [118]

" And (He did forgive also) the three [who did not join the Tabuk expedition (whom the Prophet )] left (i.e. he did not give his judgement in their case, and their case was suspended for Allah's Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him). Verily, Allah is the One Who accepts repentance, Most Merciful." [at-Tawbah 9:118]

[@saudalshureem  13/7/1435 - 12/5/2014]

سعود الشريم (@saudalshureem)

١٢‏/٥‏/٢٠١٤ ١٧:٤١

‏مهما ضاقت على المؤمن أرضه ونفسه فإن السماء لا تضيق عليه(حتى إذا ضاقت عليهم اﻷرض بما رحبت وضاقت عليهم أنفسهم وظنوا ألا ملجأ من الله إلا إليه)

The Ruling on Electronic Greetings and Supplications

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Offering greetings electronically (emails, text messages and the likes) and responding to them is legislated. 

Shaykh 'Abdur-Rahmaan bin Naasir al-Barraak [May Allaah Preserve him] was asked:

People give the greetings of as-Salaamu 'Alaykum before sending their messages (electronically). Is sending these supplications something legislated and likewise is it obligatory for us to respond to them, such as written letters?

He replied:

All praises are for Allaah. Yes, it is obligatory for us to respond to the greetings of as-Salaam whether it is oral or written, based on the generality of the Statement of Allaah, the Most High:

{وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها}

“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things.” [an-Nisaa 4:86]

And the Hadeeth of al-Baraa' bin 'Aazib [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] commanded us with seven and of them; "To respond to the Salaam." [Reported by al-Bukharee (5863)]

http://ar.islamway.net/fatwa/35181/%D9%87%D9%84-%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%B1%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85-%D9%81%D9%8A-%D8%B1%D8%B3%D8%A7%D8%A6%D9%84-%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D9%84

Shaykh 'Ubayd-Allaah al-Jaabiree [May Allaah Preserve him] was asked, is it obligatory for a person to reply to the greetings of Salaam sent via electronic messages such as email and SMS messages?

He replied:

Meaning, are the evidences taken in their generality? This is the reality of the question being asked.

Or does the questioner meaning, that they are sending a message and should they start with the Salaam?

If one is sending a message then this falls under one of two scenarios:

Either the person is responding to a message and the sender started with the Salaam, in this case is it obligatory to respond to the Salaam.

The second scenario is that a person is initiating a message, in which case the person can send the message without sending the Salaam.

In this latter scenario the person has the option of either beginning with the Salaam, which is better, or he may leave it out.

Note, if a person receives a general message and it was not directly addressing the reader, then the matter is broad (i.e. they don’t need to respond to the Salaam). However, if one responded to the Salaam then we hope that there is reward in it for them, If Allaah Wills.

http://ar.alnahj.net/fatwa/23

Shaykh 'Abdullah bin 'Abdur-Rahmaan al-Jibreen [May Allaah have Mercy on him] said:

The meaning of the word "Ameen" means, "Oh Allaah, Respond to us!" This is Sunnah whether the supplication is live or an electronic recording.

http://ibn-jebreen.com/ftawa.php?vie...167&parent=786

Responding to supplications, Athaan and the likes is not legislated. 

They argue that supplicating and greetings are acts of worship, and there needs to exist evidence for all acts of worship[1]:

The Standing Committee of Permanent Scholars of Saudi Arabia were asked:

If one hears a Shaykh supplicating to Allaah in an electronic recording and the recording maybe a year or two years old, does one say "Ameen" to his supplications?

They answered:

Supplicating (Dua'a) and responding with "Ameen" are acts of worship. It is legislated for a person to respond with "Ameen" to a supplication they hear within their presence but as for recorded supplications then it is not legislated for one to respond to them, because there isn’t anyone physically supplicating.

And Allaah is the Source of all Strength.

May the Peace and Blessings of Allaah be upon our Prophet Muhammad, his family and companions.

[Fatwaa No. 21675]

Signed by:

President: 'Abdul-'Azeez bin 'Abdullah aal ash-Shaykh

Member: Shaykh 'Abdulah bin Ghudayaan

Member: Shaykh Saaleh al-Fawzaan

Member: Bakr Aboo Zayd

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him and Purify his soul] explained:

Can we say that the pre-recorded voice is the actual live voice of a human?

Meaning, that it takes the same ruling of the voice of a live oral transmission?

The answer is no, it doesn’t. Based on this, if a person played a pre-recorded Athaan and placed it under the microphone when the time for prayer begins, then we say this doesn’t take the place of an Athaan proclaimed by an actual human. This is because Athaan (like greetings and supplications) is an act of worship, and acts of worship can only be done by an actual human being in real physical action.  

[Sharh Mukhtasar at-Tahreer (Pg. 108)]

Also see: The Manners and Characteristics When Talking on the Phone: http://ahledhikr.blogspot.com/2012/07/new-book-rendition-into-english-of.html

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[1] Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] said: There is no doubt that Dhikr and Du'a' are from the most virtuous acts of worship, but both of these are based on at-Tawqeef (i.e. not to worship except with evidence) and al-Itibaa' (i.e. following the Sunnah of the Prophet) and is not governed by ones desires or innovating…It is not permitted for anyone to declare something as being legislated or being a Sunnah from the acts of Dhikr and Dua'a or to make them connected to a particular situation for people to follow, such as at the end of the five daily prayers, these fall under innovations which is not part of the religion of Allaah. [Majmoo' al-Fataawaa (22/510)]

Whoever is truthful with Allaah....

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Imaam and Khateeb of the Haram in al-Madeenah, Shaykh Hussayn bin ‘Abdul-‘Azeez aal ash-Shaykh [May Allaah Preserve him] Tweeted:

Whoever is truthful with Allaah and upholds the obligations of Taqwaa (i.e. obeys Him and abstains from His disobedience), Allaah will Guide him to the truth in matters that are unclear and giving him correctness in areas of caution.

[@H_alsheikh 17/1/1436 – 10/11/2014]

د. حسين آل الشيخ (@H_alsheikh)

١٠‏/١١‏/٢٠١٤ ١٤:٢٠

‏من صدق مع الله وحقق التقوى هداه إلى الحق في المواطن المشتبهات وللصواب في محال المتاهات

The Heat and Cold are from the Breathes of the Hellfire

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It is narrated in al-Bukhaaree and Muslim on 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 Hellfire complained to its lord and she said, “Parts of me are eating others parts of me.” So Allaah Permitted that it can have two times to breath during the year, once in winter and again in summer. When it releases its breath it causes the weather to become extremely hot and it causes the weather to become extremely cold.”

In another narration, “The bitter coldness you experience is the breathe that comes from the depth of the coldness of the Hellfire. And the extreme heat you experience is from the breathes that come from the heat-filled pits of the Hellfire.”

[Saheeh Muslim and Ibn Maajah with a similar wording]

Haafidh Ibn ‘Abdul-Barr [May Allaah have Mercy on him] stated in at-Tamheed:

The Fire is permitted to have two times to breathe (or sighs as it occurs in other narrations), once in summer and again in winter. This is proof that the breath that comes from the Fire is something different to weather one experiences in summer and winter (i.e. there is a time during these seasons that the temperature one feels has nothing to do with the weather, rather it is from the fire directly). And there are narrations from the companions which add to the narrations that come in this regard; the temperature one feels in the extreme cold is from the depths of the coldness of the Fire and the heat on feels when it is extremely hot is from the pits of the Fire.

However, even this is not taken in its apparent. It is narrated that Hasan al-Basree said in explaining this, “The Fire complained to her Lord and said, “Part of me is eating other parts, so relieve me.” So Allaah gave her relief by allowing her to breathe twice. So the extreme coldness of the fire kills whatever it touches and whatever emanates from the pits of the fire kills whatever it reaches.” End quote.

Imaam as-Suyootee said in explaining what is stated above in at-Tamheed:

Ibn at-Teen said, “Someone may ask, how can the Fire have both coldness and heat? The answer is that the Fire has parts of that is pure fire and others parts that are extremely cold. So it is not the case that the heat and coldness comes from one place.” End quote.

[Tanweer al-Hawaalik]

The Idea of Freedom in ‘Aqeedah (Part 3)

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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

Main points from the lecture:

-Freedom in ‘Aqeedah means that the person feels that they have the choice to believe in what they believe, whether it be within the bounds of Islaamic ‘Aqeedah or even freedom of choice in the religion they choose.

-Indeed this a great Fitnah, however the idea of freedom of expression and its flawed application has now been brought into Islaam. To the extent that the ideas of inter-faith, meaning that all religions are correct and must cooperate with one another, has become common in places. This spreads the idea that we are free to believe and worship what we please, and as “we choose”! “We need not represent our religion or the truth anymore”, they claim. “The reason for our belief in the religion we believe in is so that the truth is made apparent, however its clear praiseworthy features can now be mixed with falsehood and we are happy to do this”.

-They even try to bring arguments from the Quraan to support such a philosophy.

Allaah, the Most High, says:

ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ

“And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve” [al-Kahf 18: 29].

 According to them, this is clear proof that humans have the freedom to choose.

-They even deny parts of Islaam and its traditions in order to uphold their beliefs. For instance, the Prophet said, “Whoever changes his religion (i.e. apostates) then kill him” [Reported by al-Bukhaaree (6922)] but they reject such narrations with the pretense that they are acting upon the Aayah;

لَا إِكْرَاهَ فِي الدِّينِ ۖ 

“There is no compulsion in the religion” [al-Baqarah 2: 256]

-So clearly one can see that the religion, with these ideas, is being totally stripped of its clarity and identity and the wisdom and knowledge found within it is being absolved.

-Islaam's stance on ‘freedom of belief’ is quite clear; the proofs have come in the Book, if you believe it is for your own selves and if you disbelieve, then you are only harming yourself yet the truth and Islaam will not be tarnished by your rejection of it.

وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

“And let not those grieve you (O Muhammad  ) who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's Will to give them no portion in the Hereafter. For them there is a great torment.” [aal ‘Imraan 3:176]

-Anyone who understands al-Islaam will not succumb to this despicable form of misguidance. In fact, no one will ever find a scholar of al-Islaam, past or present, permitting Muslims to leave Islaam and choose what they want to act upon, leaving whatever it is they dislike. The consensus of the body of the Muslims, from past to present, are all agreed that Islaam is the religion of truth and none can Legislate it except Allaah. This is at-Tawheed and Tawheed is al-Islaam.

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [aal ‘Imraan 3:85]

-Humans are not free to choose the truth, rather the truth is presented to them and they must accept it. If they refuse whilst the truth has been explained; hellfire will be their eternal abode.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

“Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire.” [al-Insaan 76:4]

-As for the Aayah they quoted in support of their idea of ‘Freedom of Belief’ in Surah al-Khaf then the meaning of the Aayah isn’t that the person has freedom of choice. The opposite is true, as in the Arabic language this form of rhetoric is clear and understood by the commentators of the Quraan. They have stated that the wording of Takhyeer (or ‘choice’ found in the wording whomsoever) refers to Taqdeer (giving magnitude to a topic) and Takhweef (rebuke).

Therefore, rather than interpreting the Aayah as meaning Takhyeer, the scholars are agreed that is refers to Taqdeer and Takhweef.  Others without this linguistic approach explained the Aayah to mean that Allaah is free from needing anyone to worship Him. So it means, ‘whether you believe or disbelieve, you will not benefit or harm Allaah by the choice that you make’. Based on these two scholarly explanations, they have no proof in using such texts to form their arguments.

-As for their claim that al-Islaam doesn’t compel belief and we are free to choose our creed, then the Aayah quoted has also been explained by the scholars which opposes their understanding. In fact, how many people use this Aayah to change its meaning? The negation in the Aayah of Surah al-Baqarah above can refer to something which is prohibited (Nahee) or impossibility (Nafee), both are implications for the word ‘laa’ (i.e. no) in the Arabic language.

If we say that the ‘laa’ means Nahee, then this shows the Power of Allaah. Thus the meaning of the Aayah would be, ‘that none can become guided except through the Will of Allaah’.

Is we say that the ‘laa’ means Nafee, then this shows that we are not permitted to force people to become Muslim, rather we (i.e. the Muslim ruler) take from them Jizyah (a levy or a tax) if it is possible.

Both of these meanings do not permit interfaith or freedom of religious choice. On the contrary, both Aayaat promote Islaam and entering into it and not to exit it and leave the truth and despite what decision is made. They reinforce the fact that Allaah will never be harmed or benefitted by the choice you make.

[Adapted Hudood al-Huriyyah al-‘Aamah wa al-Khaasah fee ash-Sharee’ah 42-49mins]