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

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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

Definition: What is Freedom?

-The word freedom needs defining, because people differ in their understanding of it. There was a point in time where the Arab used freedom to mean ‘good manners’ but today the definition is extremely clouded, and the word is now being used by the pious and the wretched a like, with different intent. The word freedom is used to defend the truth and at the same time to promote falseness.

-Freedom is often used to promote the permitted following of peoples desires. The extravagant will say, “I am free to do as I please with me wealth”, and the homosexual will say, “I am free to do as I please with my sexuality[1]”, and so on. So we can see that this word is being used extensively to promote confusion and ambiguity.

-From the biggest types of Fitnah (tests and trials) that the idea of freedom creates is that the truth becomes evaded. Those who divert from the truth are quick to cry out that they are free and that they are merely expressing their right of freedom.

-From the biggest forms of corrupt freedom is the way of the communists, who claim that we are all equal and that humans have no need for a god. 

-From the Fitnah in contemporary times of freedom, that has trickled down to the common person, is that they claim there are free to do as they please. So Waajib and Haraam has no impact anymore because they are not bound to follow them in their idea of freedom.

So is it correct to state that humans are free to do as they please? They can opt to do or not do. They have no authority over them and there are no consequences for their actions? Is it correct to claim freedom whilst our desires dictate what is right from what is wrong? Does our freedom absolve us from responsibilities of our actions? If everyone was free, how would society survive?

-Much of the problems we face today and the lack of security and trustworthiness we see in society stems from the understanding and principles attached to the idea of freedom.

-In Islaam, there are two main (innovated) schools of thought on the matter of freedom. Firstly, we have the Mu’tazilah[2] who claim absolute freedom for the slave. They are free to do and think as they like as long as it does not contradict intellect, divine mercy and wisdom. So they express complete freedom, for humans and jinn alike, based on this condition.

-The second group claims that all freedom for the slave without any restriction (unlike the Mu’tazilah who restrict it to intellect, mercy and wisdom). By this they absolve all forms of value for the truth and the true religion. With this idea, there is no difference if one worships ar-Rahmaan, the true Lord, or a stone or an idol or even the Shaytaan himself. The slave, according to them, is allowed and permitted to do as they please without limits. In regards to good manners, they benchmark their manners in whatever brings benefit, whether Islaam encourages it or not.

END OF PART 1.

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[1] Besides there being a strong correlation between homosexuality and diseases such as HIV and AIDS, scientific research connects a range of others diseases which effects those with this sexual orientation. Kazal. HL, Sohn. N, Carrasco. JI, Robilotti. JG, Delaney. WE in 1979 researched colonic and rectal trends of over two hundred gay males and discovered a clinic-pathological correlation, calling it Gay Bowel Syndrome. Others, such as Owen, WF. JR. in 1980 found traumatic problems in homosexual males. Whilst Ponseti. J, Siebner. HR, Kloppel. S, Wolff. S, Granert. O et al in 2007 found that homosexual men and women were deficient in white and grey matter respectively.  What this means is that they have a neurological deficiency in cell coordination, which could result in diseases such as Dementia or Alzheimer’s.  

[2] A deviant sect that bases its understanding and sourcing of al-Islaam on philosophy and intellect [See: al-Mawsoo’ah al-Muyassarah fee al-Adyaan wa al-Ahzaab al-Mu’aasrah (1/64)].    

Not Declaring Disbelief (Kaafir) and Innovation (Mubtadi') Until the Proof Has Been Established

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Those who are excused because of their ignorance (al-‘Uthr bil Jahl) in issues of disbelief and innovation on any particular individual is the stance of many from the people of knowledge.

From their statements:

Imaam ash-Shaafi’ee (d. 204) [May Allaah have Mercy on him] said:

Allaah has Names and Attributes that is not permitted for anyone to deny. Those who deny them have committed Kufr (disbelief in Allaah). However, if they belie them before the proof is established then they are excused because of their ignorance, because knowledge (of Allaah) is not attained by intellects, observation or having opinions. So we affirmed the Names and Attributes and deny any resemblance to Him, as He has Affirmed and Denied them Himself.

[Fath al-Baaree(13/407)]

Aboo Bakr bin al-‘Arabee (d.543) [May Allaah have Mercy on him] said:

The one who is ignorant or the one who makes a mistake from this Ummah, even if one was to do an act of Kufr (disbelief in Islaam) or Shirk (aligning partners to Allaah), they will not automatically become a Kaafir (a disbeliever) or a Mushrik (a polytheist). This is because the person is excused by their ignorance or mistake until the truth has been explained to them, the proofs have been clearly established upon them, and their doubts removed.

[Mahaasin al-Ta’weel by al-Qaasimee (5/1307-1308)]

Ibn Qudaamah (d.620) [May Allaah have Mercy on him] said:

Every ignorant person is not declared to be a Kaafir until their mistake has been clarified and their doubts removed.

[al-Mughnee (12-277)]

Imaam an-Nawawee (d.676) [May Allaah have Mercy on him] said:

Every affair that the Ummah have agreed upon on to be part of the religion, if its knowledge has spread, such as the obligation of the five daily prayers, or the obligation of fasting the month of Ramadhaan, or the obligation of ritual bathing after marital relations or the prohibition of adultery or fornication, or the prohibition of drinking alcohol or the prohibition of marrying immediate family members and the likes of the rulings of Islaam (are all binding to know and act upon without excuse). Except for the one who is new into Islaam and they do not know its rulings, so if this person denies any of the things known by necessity of the religion due to their ignorance then we do not declare that person to be a Kaafir.

[Sharh Saheeh Muslim (1/205)]

Shaykh al-Islaam Ibn Taymiyyah (d.728) [May Allaah have Mercy on him] said:

The one who believes in Allaah and the Last Day but knowledge has not reached him explaining what is correct then we do not place the ruling of Kufr on such a person until the proof has been established upon those who contradict the truth and practice Kufr.

Many people make mistakes in the way they interpret the Quraan and ignorance is widespread on the meanings of the Kitaab and the Sunnah, however mistakes and forgetfulness are pardoned upon this Ummah. So Kufr is only declared on a person until after the matter has been explained to them.

[Majmoo’ al-Fataawaa (3/229)]

He also said:

If we know a person has Eemaan with certainty, then this person's Eemaan cannot be stripped off him with the doubt we may have in him, rather there nothing is said about him until the proof is established to him and his doubts removed.

[Majmoo’ al-Fataawaa (12/504)]

Imaam Ibn al-Qayyim (d. 751) [May Allaah have Mercy on him] said:

Punishment is only applicable if two causes are fulfilled:

1)     The person rejects the proof and stubbornly refuses to want them or act upon them or denies its obligation.

2)    The person arrogantly turns away from the proof once it has been established against him and denies any need for it or its obligation.

The first instance mentioned here is Kufr and rejection and the second instance is Kufr and arrogance in it. As for the one who does an act of Kufr out of ignorance and does not have the proof established against him, in this case it is not possible that they realise their error. In this scenario, Allaah has negated any punishment for such a person until the proof has come to him with what the Messengers brought.

[at-Tareeq al-Hijratayn (Pg. 546)]

Shaykh Muhammad bin ‘Abdul-Wahaab (d. 1206) [May Allaah have Mercy on him] said:

Lies and slanders have spread (about us) which have blocked many from the religion of Allaah and His Messenger. Rather, we do not declare anyone who is worshipping an idol or graves etc. as a Kaafir because of their ignorance and their lack of comprehension.

[ad-Durrar as-Sunniyyah (1/66)]

[Taken from Muqadamah Tat-heer al-‘Itiqaad of Imaam an-Sana’aanee by Shaykh ‘Abdul-Muhsin al-‘Abbaad al-Badr (Pg. 47-49)]

Shaykh Saaleh al-Fawzaan [May Allaah Preserve him] said:

No one has a ruling placed on him until the proof is established upon him from the Quraan and the Sunnah, because without this the person is acting upon ignorance, and believes it to be the truth, and that the reality has not been explained to him. In this case, the person is excused because of his ignorance, despite the fact that what they are doing is an innovation. So we maintain that the deed is an innovation and we deal with him as we would with innovators (the Shaykh explained elsewhere that if someone sees a mistake in a person they must advise them. See: Ajwabih as-Saheehah, pg. 163-164). 

[al-Muntaqaa (1/404)]

Shaykh ‘Abdul-Muhsin al-‘Abbaad [May Allaah Preserve him] was asked:

If a person has not had an issue explained to him, or he is being led astray by evil scholars, so if this person dies, so we declare him to be a Mushrik (if he died doing Shirk)?

He answered: Yes, this is what we declare him as, however during his life we do not declare him to be a Kaafir or hold him to contempt based on what has been mentioned in the question. No, this is because the proof has not been established against him, so once it is explain then he should repent, if he repents then this is all well and good, otherwise we will declare him to be an apostate, and the rulings of an apostate will apply to him.

[Adapted from http://ar.islamway.net/fatwa/31324]

Also see: http://ahledhikr.blogspot.com/2014/09/defaming-others-and-tarnishing-their.html

Finish your Rituals with the Words of Tawheed and Istighfaar

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As for the statement of Tawheed [i.e. Laa ila Ila Allaah], then this statement expiates sins and it removes all traces of the sins that he had committed and thus, nothing remains of it. So the statement of Tawheed is like free a slave, and freeing a slave is like one has freed himself from the fire. Whoever says it and believes in it, sincerely with his heart, then Allaah makes the fire prohibited upon this person.

As for the words of Istighfaar or forgiveness, then increasing in it is a cause for you to attain the Forgiveness and Mercy of Allaah. 

Hasan al-Basree [May Allaah have Mercy on him] said, “Increase in asking for Allaah’s forgiveness because you don’t know when the Mercy of Allaah will fall upon you.”

Luqmaan the wise, told his son, “Oh son! Repeat Istigfaar upon your tongue, because there are hours in which Allaah doesn’t deny the person who asks.”
Allaah, the Most High, also combines the statement of Tawheed and the advice on being steadfast in asking for Istighfaar.

Allaah, the Most High, says:

“So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin” [Muhammad 47:19]

It is also narrated from the Salaf that they said, “Iblees said, ‘Men are destroyed because of their sins and I have been destroyed because of Laa Ilaha Ila Allaah and Istighfaar.’”

Istighfaar is from the deeds that one must do upon completion of righteous deeds, such as upon the completion of Salaah, Hajj or Qiyaam al-Layl. It is also prescribed to say Istighfaar upon the completion of sittings and gathering, so if the gathering was a gathering of remembering Allaah and a beneficial gathering then we are closing the righteous deed by seeking Istighfaar and if the gathering had shortcomings or sins, then we are seeking to be pardoned and forgiven.

Therefore, it is binding that we finish by seeking forgiveness in Allaah.

‘Umar bin ‘Abdul-‘Azeez also once wrote:

Say as your father Aadam [Peace be Upon him] has said:

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [A’raaf 7:23]

Say as Nooh [Peace be Upon him] said:

“O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Hood 11:47]

Say as Moosa [Peace be Upon him] said:

“My Lord! Verily, I have wronged myself, so forgive me” [Qasas 28:16]

Say as Dhun Noon [Peace be Upon him] said:

“La ilaha illa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doer” [Mu’minoon 21:87]

It is also narrated that Aboo Hurayrah [May Allaah be Pleased with him] said, “Backbiting tears your fasts but Istighfaar repairs it. So whoever is able to repair his fasting then let him do so.”
Lataa'if al-Ma'aarif (Pg. 160-169) by Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him]

Ihram: A Symbol of Humility and Submissiveness to The Creator

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Ibn al-Qayyim [May Allaah have Mercy on him] said in his poem al-Meemiyyah (verse 28):

They have exposed their heads out of humility

Out of humility for the One they are facing and submitting to

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said in explanation:

“They expose their heads during the Ihraam out of humility to Allaah, the Exalted and the Glorified. This is something well known until our times today; that a person, if he wants to show respect and humility towards another person, they take off their head-wear. Soldiers take off their head-wear when they are presented in front of someone they want to respect and honour. Likewise, the Soofees take of their head-wear when they are in front of their scholars, those who are presumed to be from the friends of Allaah. However, taking off ones head-wear to show respect to a person one may meet is from the customs of the people (thus it has no Islaamic ruling to it). The one who has humility to Allaah, the Glorified and the Exalted, means that they submit and are humble towards Him, as He, the Most High, says: “And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allah, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day)” [Taa-haa 20:11]. It is almost impossible to find someone from those who have been prevented to have humility and submissiveness with Allaah, that they uncover their heads out of humility to Allaah, the Glorified and the Exalted (i.e. they find it difficult to show humility and submissiveness to Allaah). If it wasn't for the fact that the whole of the woman is sacred for one to look at (‘Awrah) then it would be upon her to uncover her head out of honour to Allaah as well, however she (totally) remains an ‘Awrah (covered) for men thus she must remain covered. End quote. [Sharh al-Qaseedah al-Meemiyyah (pg. 25)]

Fasting the Day of 'Arafah

Follow @AhleDhikr On the authority of Aboo Qataadah (May Allaah be Pleased with him) that the Prophet (Peace and Blessings of Allaah be upon him) was asked,"What is your view on fasting the day of 'Arafah?" He replied,"I hope that Allaah Will Expiate sins for the previous and forthcoming year." The man then said,"Oh Messenger of Allaah! What is your view on fasting the day of 'Aashoora?" He replied,"I hope that Allaah Expiates sins for the previous year."

It is narrated on the authority of Zayd bin Arqam (May Allaah be Pleased with him) that the Messenger of Allaah (Peace and Blessings of Allaah be upon him) was asked about fasting the day of 'Arafah and he said,"It expiates sins for the year you are in and the forthcoming year."

It is heavily emphasised to fast on the 9th of Dhu al-Hijjah for the one who isnt preforming the Hajj. The day of 'Arafah is the 9th of Dhu al-Hijjah and it is the most emphasised day from the first ten days of Dhu al-Hijjah. This is because the Prophet (Peace and Blessings of Allaah be upon him) was asked about fasting the day of 'Arafah and he (Peace and Blessings of Allaah be upon him) said,"I hope that Allaah Will Expiate sins for the previous and forthcoming year." Based on this, it is even more emphasised to fast the day of 'Arafah than the day of 'Aashoora because the Prophet only mentioned one year of expiation (for the day of 'Aashoora).

....

(Fasting on the day of 'Arafah) has two conditions: that the fasting is done by those who arent doing the Hajj and that one is not in 'Arafah. So what is apparent (from the statement of some of the scholars) is that if one is prevented from reaching 'Arafah, such as those who are not doing the Hajj or are doing the Hajj but are stuck in traffic and cant get to 'Arafah, then fasting is prescribed in such cases. What is also apparent (from the statement of the scholars) is that of one is physically in 'Arafah but is not doing the Hajj, such as those working there and the likes, then fasting is also prescribed for them.

The pilgrim at 'Arafah should not fast and it is not prescribed for them because the Prophet (Peace and Blessings of Allaah be upon him) prohibited them to fast on the day of 'Arafah. Although this narration has some weakness in its authenticity, some people fasted on the day of 'Arafah with great difficulty so the Prophet (Peace and Blessings of Allaah be upon him) asked for a bowl of milk be sent and he drank from it whilst everyone was watching him. This was done to explain to them that they should not fast because this day, (the pilgrims) are engaging in dua' and others acts of worship. Especially that the last part of this day is the most virtuous time to make dua'. So if people were to fast then the last part of thier day will be a time of tiredness and they would not be able to make dua'. Especially if the day of 'Arafah occurs in the summer where the days are long and hot. So if one gets tired then the great benefit of this day would be lost. It is possible for one to fast another time so based on this, the correct opinion is that fasting on the day of 'Arafah for the pilgrim is Makrooh as for those not on Hajj, then it is a confirmed Sunnah.

Shaykh Muhammad bin Saaleh al-'Uthaymeen (May Allaah have Mercy on him)

http://af.org.sa/ar/node/2664

Takbeer, Tahleel and Tamheed

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This is based on the narration which was narrated on the authority of Ibn ‘Abbaas [May Allaah be Pleased with him] that states, “Increase in these days in doing at-Tahleel, at-Takbeer and at-Tamheed.”

Imaam al-Bukhaaree [May Allaah have Mercy on him] said, “Ibn ‘Umar and Aboo Hurayrah [May Allaah be Pleased with them] would leave their houses and go to the markets, during these ten days, and they would raise their voices in Takbeer and the people would be also do the same.”

He also said, “’Umar used to raise his voice in at-Takbeer in his tent in Minaa so loud that the people in the Masjid would be able to hear his voice and they would do Takbeer with him.”

He also said, “Ibn ‘Umar would increase in doing at-Takbeer during these days, after his Salaah, whilst on his bed, whilst he would sit, wherever he was during these days.”

It is recommended for the men to raise their voices in doing at-Takbeer as the above mentioned Companions would do and as for women, then they should lower their voices in Takbeer. This is based on the Hadeeth of Umm ‘Atiyyah which was narrated by al-Bukhaaree and Muslim.

At-Takbeer can be of two types during these days, the Takbeer which is general and the Takbeer which is specific. It has been published in Fatwaa Lajnah ad-Daaimah li al-Iftaa;

“During the days of ‘Eed (i.e. from 10^th to 13^th of Dhu al-Hijjah) we are recommended do to increase in Takbeer, this is the specific time. The time for Takbeer begins from the beginning of the month, this the general time (i.e. from 1^st to 13^th of Dhu al-Hijjah) without any limit. As for the even more specific times then this is to do Takbeer after every Salaat from the Fajr prayer on the Day of ‘Arafah until ‘Asr prayer on the final day of at-Tashreeq (i.e. the 13^th of Dhu al-Hijjah). This is a summary of what is proven from the Ijmaa’ of the scholars, as the Companions [May Allaah be Pleased with them all] used to do.”

It was also asked to Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him], do we begin with Istighfaar after the Salaah or with the Takbeer and he answered:

“You should begin with Istighfaar and then with ‘Allaahuma anta as-Salaam…’ etc. this is because, despite him completing the prayer, he always falls short, therefore seeking forgiveness comes before Takbeer to seek forgiveness from our shortcomings.”

The manner of doing the Takbeer

There are three forms that have been narrated[2];

الله أكبر الله أكبر الله أكبر كبيراً

Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest the Greatest.

الله أكبر الله أكبر لا إله إلا الله ، الله أكبر ولله الحمد

Allaah is the Greatest, Allaah is the Greatest, there is no God but Allaah, Allaah is the Greatest, to Allaah is all Praise.

الله أكبر الله أكبر لا إله إلا الله ، والله أكبرالله أكبر ولله الحمد

Allaah is the Greatest, Allaah is the Greatest, there is no God but Allaah, And Allaah is the Greatest, Allaah is the Greatest to Allaah is all Praise.

And Allaah Knows best

May the Peace and Blessings of Allaah be Upon His Messenger, His Family and all those who follow him until the Last Day.

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[2] Many of the scholars have stated that the Takbeer during these days can very, so any form of Dhikr which includes Takbeer is prescribed and deviating from the wording that has been narrated is not an innovation. See: Fath al-Baaree (2/462); al-Jaami’ li Ahkaam al-Qur’aan (2/307); Subul al-Salaam (2/72); Al-Umm (1/241) and others [TN] 

End of Treatise of Shaykh 'Abdul-Malik al-Qaasim [May Allaah have Mercy on him]

Increasing in doing all forms of good deeds and acts of worship

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This is based on the statement of the Prophet [Peace and Blessings of Allaah be Upon him] who said, “There are no days that are greater with Allaah, the Glorified, and more Beloved to Him in good deeds except these ten days…”

The good deeds that we are being encouraged to do in this narration is general; especially the deeds that people are normally negligent of, so increase in the recitation of the Qur’aan, giving in as-Sadaqah, feeding and spending on the poor and enjoining good and forbidding evil and the likes.

As-Salaah

It is highly encouraged for us to hasten to the Masjid in order for us to arrive early for prayer, meeting the Takbeerat al-Ihraam (the opening Takbeer) and the first row. Furthermore, we are encouraged to increase in optional prayers during these days, as as-Salaah is from the best deeds one can do during these days.

It has been narrated on the authority of Thawbaan [May Allaah be Pleased with him] that he heard the Prophet [May the Peace and Blessings of Allaah be Upon him] say, “It is upon you to increase in Sujood to Allaah, because you do not prostrate to Allaah except that He Raises your rank by it and removes from it sins from you.” [Narrated by Muslim]

As-Siyaam

Fasting is encouraged as it is part of doing good deeds and worship to Allaah, the Most High. It has been narrated on the authority of Haneedah bin Khaalid [May Allaah be Pleased with her] that his wife heard some of the wives of the Prophet [May Allaah be Pleased with them all] say, “The Messenger of Allaah [May the Peace and Blessings of Allaah be Upon him] would fast the first nine days of Dhu al-Hijjah, the day of ‘Aashoora, any three days of the month and he would always pray two Rak’aat before Midday.”  [Narrated by Ahmad and Aboo Dawood]

Imaam an-Nawawee [May Allaah have Mercy on him] said about fasting these ten days, “It is extremely highly recommended to fast them.”

The Prophet [May the Peace and Blessings of Allaah be Upon him] also made the day of ‘Arafah a day when we all should give special attention to as he said, “Fasting the day of ‘Arafah, I hope by it Allaah Forgives the sins of the previous and forthcoming years.”

Performing Hajj and ‘Umrah

This is due to the statement of the Prophet [May the Peace and Blessings of Allaah be Upon him], “An accepted Hajj brings no reward except Jannah.” [Narrated by al-Bukhaaree]

And he [May the Peace and Blessings of Allaah be Upon him] also said, “Whoever performs Hajj to the House and he doesn’t practice lewdness or sin, he returns like the day his mother gave birth to him.” [Narrated by al-Bukhaaree]