Most People Have No Valuation for the Religion and As a Result, They Fall into Such Mistakes (Pt 1)

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Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] answered when he was asked about the ruling on celebrating the festivals of the Kuffaar:

All Praises are for Allaah.

It is not permissible for the Muslims to imitate the Kuffar in the slightest, neither in their festivals, or their food (that are specific to them or their religion), or their clothes, or the type of incense they use (i.e. the ones they use for their acts of worship), or anything that is connected to their lifestyles or acts of worship etc. It is not permissible to imitate them in having gatherings like them or in the way they give gifts, nor is it permissible to aid them in any of this.

It is not permissible to let our children play with the toys that are specific to them and their festivals, nor is it permissible to adorn oneself the way they do on the days of their festivals.

In general terms, it is not permissible to use what they use or imitate them in things that are specific to their festivals; rather the days of their festivals for the Muslims are mere normal days. There is nothing specific about the days of their festivals…

What has been mentioned here, all the scholars (i.e. that include all the different schools of thought) are all agreed upon. Rather, some of the scholars even held the opinion that those who celebrate the festivals of the Kuffaar have committed an act of Kufr (disbelief which may take one outside of al-Islaam). They held this opinion based on the argument that those who celebrate these festivals are in fact honouring the symbols of Kufr (beliefs that are disbelief in al-Islaam).

Some of the scholars held the opinion that those who slaughter an animal on the days of their festivals, is like someone who slaughtered swine.

‘Abdullah bin ‘Amr bin ‘Aas (May Allaah be Pleased with him) said, “Whoever lives in the lands of the Kuffaar (i.e. happy to live with them) and celebrates their festivals, then they have imitated them, until if they die in that state then they will be raised with them on the Day of Judgement”.

It is narrated in Sunnan Aboo Dawood that a man swore a vow to slaughter a camel in a place called Bawaanah, so he came and asked the Messenger of Allaah (Peace and Blessings of Allaah be upon him) if he should fulfil his vow. The Prophet (Peace and Blessings of Allaah be upon him) asked if there were idols there being worshipped in times of Jaahilliyyah (i.e. the days of pre-Islaamic ignorance). The man responded in the negative and then the Prophet (Peace and Blessings of Allaah be upon him) asked if it was a place where their festivals were celebrated. The man responded in the negative once again. So then the Prophet (Peace and Blessings of Allaah be upon him) responded to him by saying, “Then fulfil your vow because your vow doesn’t involve any form of disobedience to Allaah.”

So here the Prophet (Peace and Blessings of Allaah be upon him) didn’t permit this man to do the slaughtering in a place where the festivals of the Kuffaar is celebrated, despite the fact that fulfilling vows in al-Islaam is an obligation. So we understand from this, that if this was a place where the Kuffaar celebrated their festivals it would not be permissible to go there, then how about taking part in celebrating them? 

Moreover, the Leader of the Believers, ‘Umar bin al-Khattaab (May Allaah be Pleased with him) placed a condition on the Kuffaar whilst they were living under his leadership that they were not allowed to openly celebrate their festivals. This also came with agreement of the rest of the Companions (May Allaah be Pleased with them all) and the scholars of al-Islaam. They were allowed to celebrate them privately in their quarters. So how about if the Muslims themselves celebrate them openly?

To the extent that ‘Umar bin al-Khattaab (May Allaah be Pleased with him) said, “Do not learn their languages which are foreign to us, do not enter the temples of the Mushriks on the days of their festivals because divine anger is upon them.”[1]

To be continued....

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[1] The Messenger of Allaah (Peace and Blessings of Allaah be upon him) said, “Surely, Allaah has put the truth on his tongue and placed it on his heart (about ’Umar bin al-Khattab al-‘Adawee).“ Ibn ‘Umar (May Allaah be Pleased with him) said, “There was never a new issue that effected the people except that ‘Umar had a say in it and that the Quraan would be revealed confirming the view of ‘Umar.” [Narrated by at-Tirmidhee (3682) and classed as authentic by al-Albaanee] 

Winter Conferences: They Use a Curtain of Sincerity to Promote Hate Against Scholars

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We have a group of people who appear to be well-wishers but in actuality are guilty of two terrible prohibited actions:

Firstly, they fail to admit the mistake of a scholar and any attempt to rectify the mistake and repel such attempts are met by tarnishing the reputation of the opposing scholar, who’s seeking clarification, because of the following of their desires. Animosity is created towards those who wish well by seeking rectification of the mistake, to spread beneficial knowledge and not to conceal it.

Secondly, because of the following of their desires, they openly insult those who try to cooperate with them. Their intent is evil and corrupt and display a lack of respect towards the scholars of the religion.

-'The Difference Between Advising and Defaming' by Haafidh Ibn Rajab al-Hanbalee

Winter Conferences: How to Treat Differences Between Salafis?

Follow @AhleDhikr He must use proper conduct and appealing speech. Say to him, “My brother, I have seen you do such and such action, I think there may be some reservations about it.” etc. Allaah, the Glorified and the Exalted, Described the Prophet [Peace and Blessings of Allaah be upon him] by saying, “And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you” [aal ‘Imraan 3:159] Therefore, the objective is that we all tread on the correct path together and not that we use the mistake of a brother to disgrace or expose him. All of us are tested and are susceptible to be deceived, however, the religion teaches us to explain the truth and propagate guidance. 

-Shaykh Saaleh bin Sa'd as-Suhaymee from the Explanation of 'The Difference Between Advising and Defaming' by Haafidh Ibn Rajab al-Hanbalee

Tafseer: And Those Who Do Not Witness Falsehood

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“And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.” [al-Furqaan 25:72]

‘Umar bin al-Khattaab [May Allaah be Pleased with him] said, “Do not mix with the Mushriks in their places of worship on the days of their festivals, this is because define punishment is upon them.”

[Narrated by ‘Abdur-Razaaq in his al-Musannaf (1609); Bayhaqee in as-Sunan al-Kubraa (9/18640) and quoted by Ibn al-Qayyim in Ahkaam Ahl adh-Dhimmah (3/1247) and Ibn Muflih in Adaab ash-Sharee’ah (3/417)]

Ibn al-Qayyim [May Allaah have Mercy on him] said in Ahkaam Ahl adh-Dhimmah (3/1244):

(From the Salaf – May Allaah be Pleased with them all) Ibn ‘Abbaas and Ad-Dahaak said, “witness falsehood” means the festivals of the Mushriks. Sa’eed bin Jubayr said it refers to ‘Palm Sunday’.

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

The festivals of the Mushriks is a time when doubts (i.e. false ideas and beliefs), desires and falsehood is gathered. There is no benefit any of this because of the sweetness one may taste (because of the celebrations) will only be followed with punishment and pain. Therefore, it is has been described as ‘witnessing falsehood’ (cf. 25:72), meaning going to such place and witnessing them.

[Iqtidaa’ as-Siraat al-Mustaqeem (1/183)]

Imaam adh-Dhahabee [May Allaah have Mercy on him] said:

Whoever goes to the places of their festivals or witnesses their celebrations then this person is sinful and obnoxious. This is because the person is voluntarily going to witness sinful activities and he is in no position to forbid them.

The Prophet [Peace and Blessings of Allaah be upon him] said, “If any one of you see a sin then stop it with your hand (if you have the authority to do so) otherwise stop it with your speech (if you are able) and if you can’t, then  at least hate it in your heart, and that is the lowest form of Emaan (i.e. obligatory upon everyone who believes to hate what Allaah has Forbidden).” [Narrated by Muslim (78)]

So how great (of a sin) is it to witness the festivals of the Jews and the Christians? To do as they do? Buying the same products they buy in order to celebrate their festivals? This, in actuality, is giving life to the worship of the cross, innovating new festivals into our religion, and assisting and imitating the Mushriks in their festivals.

…

But a person may say, ‘But I don’t intend to imitate them in this celebration’.

I say: Being a part of their celebrations and imitating them is Haraam. The evidence for this is where the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said after forbidding the Muslims from praying at the time when the sunrises and sets, “Verily it rises in between the horns of the Shaytaan and a time when the Kuffaar prostrate at this time because of this.” [Narrated by Muslim (832)]

The praying person doesn’t have the same intention as they do, however he is still prohibited from praying because he will then be like them and be considered as cooperating with them, thus it is Haraam.

[Adapted from Tashbeeh al-Khamees bi ahl al-Khamees (pg. 10-12)]

Winter Conferences: Shaykh Saaleh as-Suhaymee and The Five Categories of People Who Advise

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The importance of this books is twofold; it contains many points of benefit for the student of knowledge and secondly the importance of this topic to be addressed has become increasingly important.

Those who have severely erred when seeking to give advice can be categorized into five groups:

1.     Those who completely leave off giving advice or enjoining the good or forbidding the evil. They neglect this obligation even though they have the capability in doing it.

2.     Those who use the mistakes of others to degrade and insult others. They don’t differentiate between Naseehah (i.e. advice) and Ta’yeer (i.e. defaming). Consequently, they expose the faults of their brothers, perhaps even on the pulpit, or speak ill of a mistake made by a scholar or tarnish the decisions made by the Muslim rulers. 

3.     A newly innovated group that call to ‘al-Muwaazanah’ - that is that they stipulate mentioning something good about a person if they are to warn against a mistake he/she has (details of when to expose the mistakes of others will be discussed shortly, In Shaa Allaah).

4.     Those who use the mistakes of the people of knowledge as an opportunity to tarnish their name, degrade their honour and to warn against them in totality, this is despite their ranking in knowledge and benefit.

5.     Those who magnify the mistake of others - if the matter is subtle they blow it out of proportion and increase the one who made the mistake in nothing but insult and degradation by spreading his mistake and tarnishing his honour. 

As for Ahl as-Sunnah wa al-Jamaa’ah then they are balanced between all these aforementioned parties; balanced between extremism and negligence.

Perhaps the above mentioned mistakes have become apparent because of the weakness of al-Emaan and the diseases in the hearts. If one was to observe the method of correcting with the major scholars of knowledge, they will see how they advised, and continue to do so, with sincerity and wisdom. However, there are those who wish to fish in murky waters, seeking to pick out mistakes from obscure matters with the only objective of seeking a way to expel the one who made the mistake outside the fold of Ahl as-Sunnah.

The advice of Shaykh ‘Abdul-‘Azeez bin Baaz (may Allaah  have Mercy on him), and an amazing piece of advice he gave, when faced by a youth who sought to get a ruling on a particular person. The Shaykh didn’t succumb and instead commanded all those who want to call to Allaah, the Exalted and the Glorified, that they call with insight and knowledge. That they follow the path of the Ahl as-Sunnah wa al-Jamaa’ah in explaining the truth, rectifying mistakes and to refute in a manner legislated in the Sharee’ah. As for those who claim that they are trying to protect Ahl as-Sunnah from innovators when talking about the mistakes of our scholars with the objective to create discord, then such a person is a liar. Whoever wants the truth will find it and whoever wants discord then they are fishing in murky waters, as the Shaykh described. 

See: Introduction to 'The Difference Between Advising and Defaming' by Haafidh Ibn Rajab

Food and Gifts on the Days of Their Festivals

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Question: Is it permissible for a Muslim to eat the food that is distributed by the Kuffaar or the People of the Book (Jews and Christians) on the days of their festivals? Also, is it permissible to accept gifts that may be distributed during their festivals?

Answer: It is not permissible for a Muslim to eat from what has been made by the Jews and Christians or the Mushriks on the days of their festivals. It is not permissible for a Muslim to accept gifts distributed by them. This is because if one does this, then they will be cooperating and honouring symbols and their false beliefs, and this cooperating is a sign that one is happy for them during these days.

It could also lead to the Muslims incorporating their festivals with our festivals (days of ‘Eid). Or at the very least, it could lead to the Muslims taking their days of celebration as well as ours as a day when we can exchange food and gifts between us and them.

All of this is Fitnah (discord) and an innovation into the religion. 

It is affirmed that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said, “Whoever innovates into our religion then it will be rejected.” [Narrated by al-Bukhaaree (2550) and Muslim (1718)]

Likewise, it is not permissible to give gifts to them in celebration of their festivals (i.e. gifts that which are specific to their festivals).

And Allaah is the Source of all Strength. May the Peace and Blessings of Allaah be upon our Prophet Muhammad, his family and his companions.

Permanent Committee of Scholars for Research and Iftaa (Fatwaa No. 2882)

President: Shaykh ‘Abdul-‘Azeez bin Baas

Vice President: Shaykh ‘Abdur-Razaaq al-‘Afeefee

Member: ‘Abdullah bin Qa’ood

Winter Conferences: Perceived Mistakes can be a Result of Valid Ijtihaad

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After mentioning the example of ‘Umar al-Khattaab [may Allaah be Pleased with him], the author gives further examples for those who came in generations after him who were also esteemed in their rank. Despite this, they were prone to error but their reference was the Book and the Sunnah, and this is what they supported to propagate. Nobody is perfect and everyone has their opinions and statements either accepted or rejected, because infallibility is only for Allaah and His Messenger. In fact, the statement of Shaafi’ee here exemplifies the level of rejoice he would find when people were guided to the truth, even if it conflicted with the opinion that he held. All of these statements teach us the following points:

-The humility of the scholars that they have in front of Allaah, the Glorified and the Exalted.

-All goodness is in being guided to the truth and following it.

-Knowledge can appear after it was hidden to some of those before them.

-The Muslim loves that his brother is Guided and Assisted by Allaah, the Most High.

This is a summary of the attitude and sound methodology of the Salaf - even if their brother made a mistake, they wished for him to be guided to the truth. If he disagreed with them, then none are free from mistake. They were saddened by mistakes and rejoiced at correctness, but despite this, their tongues would not let them get the better of them. They were happy when their brother is happy and sad with whatever saddens him, because “The believers to one another are like a building which supports each other.” [Reported by al-Bukhaaree (6026) and Muslim (2585)]

Here we have an example in Imaam Ahmad [may Allaah have Mercy on him] who rejoiced when Aboo Haatim was correct exemplifying his level of sincerity to him as a brother. Haatim did not get angry out of jealously towards him, rather he was positive in regards to his opponent.

-Shaykh Saaleh bin Sa'd as-Suhaymee from the Explanation of 'The Difference Between Advising and Defaming' by Haafidh Ibn Rajab al-Hanbalee

The Heavens are Almost Torn, and the Earth is Split Asunder, and the Mountains Fall in Ruins

Follow @AhleDhikr 88. And they say: "The Most Beneficent (Allah) has begotten a son (or children). 
89. Indeed you have brought forth a terrible evil thing.
90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins,
91. That they ascribe a son (or children) to the Most Beneficent (Allaah).
92. But it is not suitable for (the Majesty of) the Most Beneficent that He should beget a son (or children).
93. There is none in the heavens and the earth but comes unto the Most Beneficent as a slave. 

[Maryam 19:88-93]

88. And they say: "The Most Beneficent (Allah) has begotten a son (or children)”: meaning the People of the Book believe this (i.e. the Jews taking Uzayr as a son with Allaah or the Christians with ‘Esaa) as well as those who believe that the Angels are the daughters of Allaah (some of the Mushriks of Makkah believed this).

89. Indeed you have brought forth a terrible evil thing: Ibn ‘Abbaas [May Allaah be Pleased with him] said that this means they have invented a terrible lie. 

Qataadah, Mujaahid and Muqaatil [May Allaah have Mercy on them] said this means that they have said something which is extremely calamitous[1]. 

90. Where-by the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins: Naafi’ [May Allaah have Mercy on him] said that ‘almost’ means it is, i.e. that heavensARE torn apart by their false attribution. This is similar to the account given when the Last Day will begin:

1. When the heaven is cleft asunder.
2. And when the stars have fallen and scattered;
3. And when the seas are burst forth;
4. And when the graves are turned upside down (and they bring out their contents)

[Surah al-Infitraar 82:1-4]

91. That they ascribe a son (or children) to the Most Beneficent (Allaah): meaning, these things happen (or almost happen based on the difference of opinion between the Mufasireen) because of what they have invented (in their false claims). The heavens, the earths, the mountains and everything within the creation, except for the man and the jinn, are almost torn apart because of this false statement. 

92. But it is not suitable for (the Majesty of) the Most Beneficent that He should beget a son (or children): meaning, it is not befitting for Him to have a son or even be attributed with one.

93. There is none in the heavens and the earth but comes unto the Most Beneficent as a slave: meaning, the creation in its entirety will be subdued and submissive on that Day, all of them being enslaved and nothing from their affairs will be hidden. They will be brought by themselves and none can avail them on that Day.

[Tafseer Ma’aalim at-Tanzeel by Imaam al-Baghawee (5/257-259)]

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[1] A principle in Tafseer is that there may exist two different wordings to an interpretation but both are deemed as being correct.

Shaykh Sa’d bin Naasir ash-Shithree [may Allaah Preserve him] explained: “If there are multiple Tafseers for one word (such as a word that is known as a Mushtarak word) we explain the Aayah with all the possible meanings as long as they do not contradict each other, this is the opinion of the majority like Imaam Ahmad and others, opposing the view of Imaam ash-Shaafi’ee who believed that the Tafseer can only have one meaning. (If they contradict, then this is subject to further discussion which will be discussed in a separate post, In Shaa Allaah).” [Adapted from Sharh Minhaaj al-Wusool, Tape 6 (107-19mins)]

Winter Conferences: True Meaning of Sitting with Innovators (If the Hukm of Tabdee' is Actually Established)

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Shaykh ‘Abdur-Rahmaan bin Naasir al-Baraack [may Allaah Preserve him] said:

Sitting with innovators and engaging with them in their falsehood are ways in which people are misguided and misguide others by. Sitting with them without refuting or objecting to their innovations suggests that the one accompanying them is pleased with their falsehood.

So whoever is not able to refute or object to their innovations must not sit with them. Rather, sitting with them would be considered as a sitting that is a sitting of disobeying Allaah.

As for those who sit with innovators in order to refute their falsehood, from the different levels of innovations of Kufr, Bid’ah and sin etc. then such a ruling differs depending on the situation and objectives.

Therefore, sitting with them may be recommended; such as a person who has knowledge and wants to give them Da’wah but this is on the condition that he doesn’t fear harm for himself or his religion.

It may be Makrooh to sit with innovators or it may be Mubaah, all depending on the consequences and the situation.

It may be that sitting with innovators is Haraam if by sitting with them would lead to corruption of one’s religion and understanding.  It may also be Haraam if the person is taken as an example and is seen sitting with them.

Sometimes, abandoning the people of innovation and sin maybe in order to be saved from their evils and corruption, but at times it may be as an act of rebuking them for their misguidance (so that they may take heed), and proclaiming innocence from them.

So the narrations that have come from the Salaf warning against sitting with innovators have all come with the understanding that they feared for themselves from the evils of their innovations and misguidance –fearing that they would be influence if they sat with them.

As for most people nowadays, they do not have knowledge or strength in Emaan in order to refute and reject innovations and misguidance.

So as the saying goes, “Precaution is better than cure.”

And Allaah Knows Best.

[10/8/1426 – 14/9/2005]

http://ar.islamway.net/fatwa/36288/مجالسة-أهل-البدع

Winter Conferences: Because of Their Enmity, They Will Never Seek to Benefit from the Scholars That Attend

Follow @AhleDhikr Shaykh Sa'ud ash-Shuraim Tweeted:

From the greatest dangers that occurs from differing is when one of the parties believes that he is unquestionably upon the truth and the truth he believes in is not open for discussion. With this kind of attitude he will see you as an opponent, unless if you are with him, you will always be incorrect, and this is gravest of dangers. 

6/4/1439 - 24/12/2017 @saudalshureem

So How Bad is the Parent Who Exposes his Children to this, Oh Muslim!?

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Imaam adh-Dhahabee [May Allaah have Mercy on him] said:

Verily, Muslim children participating in such festivals are also effected. Love for these festivals is placed in their hearts because they find enjoyment in them, dressings up, eating nice food etc.

So how bad is the parent who exposes his children to this, Oh Muslim!? If you don’t forbid your children then you and they will be destroyed. They will gain a Kaafir identity (by partaking and gaining love for their religion).

So it is not permissible for us to partake in celebrating their festivals and this is something that the Shaytaan has instilled in many people through their ignorance, to the extent that even the scholars have become negligent even though they have knowledge, rather, their knowledge is something harmful to them (i.e. a sin).

[Adapted from Tashbeeh al-Khamees bi ahl al-Khamees (pg. 30-31)]

The Semen of Halal Animals are Pure [Part 24]

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The semen of animals, which we are allowed to eat, is pure [end of Zad al-Mustaqni’].

Al-Uthaymeen states that the evidence for this includes:

‘Allah has created every moving (living) creature from water’ [24:45]

And,

‘And We have made from water every living thing’ [21:30]

So if the urine and feces of the animal is pure then its semen must even more appropriately pure because what is pure must be created from something pure.

ash-Sharh al-Mumti, 1/453

And Allah Knows best

Chapter: The evidence that the one who kills himself is not considered a disbeliever

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It is narrated on the authority of Jabir that Tufail son of Amr al-Dausi came to the Apostle (ﷺ) and said:

Do you need strong, fortified protection? The tribe of Daus had a fort in the pre-Islamic days. The Apostle (ﷺ) declined this offer, since it (the privilege of protecting the Holy Prophet) had already been reserved for the Ansar. When the Apostle (ﷺ) migrated to Medina, Tufail son of Amr also migrated to that place, and there also migrated along with him a man of his tribe. But the climate of Medina did not suit him, and he fell sick. He felt very uneasy. So he took hold of an iron head of an arrow and cut his finger-joints. The blood streamed forth from his hands, till he died. Tufail son of Amr saw him in a dream. His state was good and he saw him with his hands wrapped. He (Tufail) said to him: What treatment did your Allah accord to you? He replied. Allah granted me pardon for my migration to the Apostle (ﷺ): He (Tufail) again said: What is this that I see you wrapping up your hands? He replied: I was told (by Allah): We would not set right anything of yours which you damaged yourself. Tufail narrated this (dream) to the Messenger of Allah (ﷺ). Upon this he prayed: O Allah I grant pardon even to his hands.

Explanation

-the meaning of 'We would not set right anything of yours which you damaged yourself' means Tufayl made Dua for him and it was accepted, some said it means it means he was forgiven except his hands so the Prophet said 'O Allah I grant pardon even to his hands' 
-In this is proof of a great principle with Ahl as-Sunnah, 'committing major sins, even without making Tawbah, doesn't make a person a Kaafir and is not to abide in the fire for eternity'.
-The punishment for killing oneself is established, this applies to all major sins and this refutes the Murji'ah 

Sharh Sahih Muslim, 2/147-149

And Allah knows best

Look How We Make the Ayaat Clear to Them, Yet Look How They are Deluded

Follow @AhleDhikr The Messiah ['Iesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddiqah [i.e. she believed in the words of Allah and His Books (see Verse 66:12)]. They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth). [al-Maa’idah 5:75]

The Messiah ['Iesa (Jesus)], son of Maryam (Mary): the Aayah starts with informing us who he was, even though he was given miracles, he was only a man.

…was no more than a Messenger; many were the Messengers that passed away before him: meaning, he was a man like the messengers that came before him, they were all sent with the purpose of conveying a message - so if ‘Esaa was a god then we would be obligated to say that all the messengers were gods. Thus this refutes their false doctrine.

His mother [Maryam (Mary)] was a Siddiqah [i.e. she believed in the words of Allah and His Books (see Verse 66:12)]: This is descriptive of Maryam, that she is a Siddiqeeqah [TN: i.e. that she was a servant that excepted (Sidq) the scriptures, and she was not divine].

They both used to eat food (as any other human being, while Allah does not eat): meaning, they were both born and had to be given an upbringing, just like any other child. They both used to eat food, food that was created, therefore they were like the rest of creation none being able to survive without food and other necessities needed to exist. So how can it be that something that needs and upbringing and needs something created to exist be something that is divine and a deity?

They (the Christians) argue that ‘Esaa only ate because he was in human form but his essence remained divine. As a result, as long as he was in a human state he needed to operate like the rest of mankind. 

However this argument is false; a deity cannot be defined as being a deity if it mixes itself with what necessitates living for the creation. 

Furthermore, if we say this in relation to 'Eesaa, then what stops it being the case with other messengers?

Some of the Mufassireen explained their need to eat and drink to proves that they were also in need to defecate and urinate. This also adds proof to affirm that they were humans and thus created. 

Look how We make the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth); meaning, look at the clear evidences that have been revealed and likewise look how they turn away from the truth after it has been explained. 

[Jaami al-Ahkaam al-Quraan by Imaam al-Qurtoobee 6/185-186]

The Companions Get Hurt [Part 15]

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People stated becoming Muslim and at this time around 50 Makkans had embraced Islaam. However, the foolish of the Quraysh persecuted the Muslims for their beliefs. Abu Talib was able to protect the Prophet because of their respect of him, however, others didn’t have the same privilege.

It could be that Allaah did Will guidance for Abu Taalib, because had he accepted Islaam then this sense of honour and respect would have been lost and thus there being no physical protection for the Prophet at all. Abu Talib remaining a Kaafir meant that he had a physical defense strategy.

The Prophet continued to be brave and called people to Islaam day and night, openly and in secret.

The Muslims meanwhile faced severe torture and punishment for their beliefs. They were burnt by being made to lay on hot sand under intense heat from the sun. Some of them had huge rocks placed on their bodies. Some were physically unable to move due to the excruciating pain they were in.

Commentary

-They hurt the Muslims by punishing them, forcing them to say statements of Shirk, punishing with the heat and hot stones and rocks. Yet the Muslims remains firmed and it was permitted also for them to make statements of  Kufr in order to appease the harm whilst their hearts affirming Emaan.

-During this period also there arose financial Da’wah. The last few Aayat of Surah al-Layl was revealed about Abu Bakr, who was a rich man and supported Islaam in his wealth. To the extent that his father, who wasn’t Muslim at this stage, tried to persuade Abu Bakr to use his money more wisely and invest rather than free slaves who are weak and of no real benefit. He remained firmed and continued to spend and this is the meaning of Zakaat, which is to purify yourself from the evils of your own selves and wants.

-Those who hate Islaam will always continue to reject and they will channel their rejection in either physical punishment or making a mockery.

-Torture continue and the first to be killed in the Path of Allah was Sumayyah bint Khayyat. Abu Jahl stabbed her in her private parts until she died of bleeding and injury.

In this is a valuable point, that the first believer of Islaam was a woman and likewise the first martyr of Islaam was also a woman – thus showing the true status of women in Islam and the service they have been to this great religion.

Purity of Urine and Feces of Animals Which are Halal to Eat [Part 23]

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Animals which are allowed to be eaten are pure, so is their urine and faeces [end of text from Zaad al-Mutaqni’].

Al-Uthaymeen said such animals include camels, cows, sheep, goats, rabbits etc.

The evidence for this includes:

-The Prophet commanded the ‘Urayniyoon to benefit from camel urine and milk and didn’t command them to wash their utensils after drinking. If their urine was impure, he would have commanded them to wash it.

-The Prophet allowed us to pray in the goat pens where urine and feces of the animal are dense.

-A principle of ‘al-Baraa al-Usliyyah’ (i.e. in origin, there is no command). So whoever claims them to be impure would need to present evidence otherwise they remain pure.

As for those who state that all forms of urine and feces are impure because of the Hadith of the person who will be punished in the grave because he didn’t protect himself from urine.

In response we say that urine refers to his own urine, as some of the narrations of different wordings state.

ash-Sharh al-Mumti, 1/450-453

Chapter: Emphatic prohibition against stealing from the spoils of war; and that no one will enter paradise except the believers

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It is narrated on the authority of 'Umar b. Khattab that when it was the day of Khaibar a party of Companions of the Apostle (ﷺ) came there and said:

So and so is a martyr, till they happened to pass by a man and said: So and so is a martyr. Upon this the Messenger of Allah remarked: Nay, not so verily I have seen him in the Fire for the garment or cloak that he had stolen from the booty, Then the Messenger of Allah (ﷺ) said: Umar son of Khattab, go and announce to the people that none but the believers shall enter Paradise. He ('Umar b. Khattab) narrated: I went out and proclaimed: Verily none but the believers would enter Paradise.

Explanation

-Ghulool (stealing booty) is a major sin 

-Burning war booty is abrogated or weak, whether he returns it or not, the Muslims are allowed to keep it unlike the previous Shariah

Sharh Muslim, 2/144-147

and Allah knows best