Islam Question and Answer - Ruling on physical jihad

Ruling on physical jihad

Question:
Is it obligatory for every Muslim to go out for jihad? Or is jihad mustahabb and not obligatory?.

Answer:
Praise be to Allaah.

Physical jihad is the pinnacle of Islam, and some scholars regarded it as the sixth pillar of Islam.

The Muslims have neglected jihad for a long time, so they deserve the punishment of Allaah, to be humiliated, belittled and defeated. That humiliation will never be lifted from them until they come back to their religion as the Prophet (peace and blessings of Allaah be upon him) said: “When you enter into the ‘aynah transaction, hold the tails of oxen, are content with farming, and give up jihad, Allaah will cause humiliation to prevail over you, and will not withdraw it until you return to your commitment to Islam.” Narrated by Abu Dawood, 2956; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

[Translator’s note: ‘Aynah transaction means to sell a product for a known price with deferred payment and then buy it back from the purchaser for a lesser price, so the purchaser will still have to pay the difference in the future]

One of the strangest things to note is that we are living in a time when some of the Muslims are embarrassed to quote the verses and ahaadeeth on jihad in front of their kaafir friends. Their faces turn red because they are too shy to mention the rulings on the jizyah, slavery and killing prisoners of war. They wish that they could erase these verses and ahaadeeth from the Qur’aan and Sunnah so that they would not be criticized by this world with its backward principles despite its claims to be civilized. If they cannot erase them then they try to misinterpret them and distort their meanings so that they suit the whims and desires of their masters. I will not say so that they suit their whims and desires, for they are too weak to have their own whims and desires, and too ignorant. Rather it is the whims and desires of their masters and teachers among the missionaries and colonialists, the enemies of Islam.”

‘Umdat al-Tafseer, 1/46.

The result of that is that we hardly hear anything nowadays apart from the following phrases: world peace … peaceful coexistence … safe borders … a new world order … the calamities of war…

Those who proclaim the verses and ahaadeeth of jihad nowadays are subject to a number of accusations. They are called terrorists, extremists, enemies of peace and bloodthirsty, and are accused of wanting to destroy twentieth century civilization.

This is the unfortunate reality in which the Muslim ummah is living nowadays. That is because we have given up supporting our religion and doing the duties that Allaah has enjoined upon us.

Allaah has commanded us to support His religion and to wage jihad against His enemies.

There are so many verses that enjoin jihad against the mushrikeen and fighting them until all submission is for Allaah alone; they clearly state that it is obligatory and is prescribed and is compulsory. Allaah says (interpretation of the meaning):

“Jihaad holy fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know”

[al-Baqarah 2:216]

Rulings on jihad

The scholars (may Allaah have mercy on them) have mentioned the rulings on jihad and have stated that jihad is of two types:

1 – Taking the initiative in fighting

This means pursuing the kaafirs in their lands and calling them to Islam and fighting them if they do not agree to submit to the rule of Islam.

This kind of jihad is fard kifaayah (a communal obligation) upon the Muslims. Allaah says (interpretation of the meaning):

“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone [in the whole of the world]. But if they cease (worshipping others besides Allaah), then certainly, Allaah is All-Seer of what they do”

[al-Anfaal 8:39]

“Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful”

[al-Tawbah 9:5]

“and fight against the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah) collectively as they fight against you collectively. But know that Allaah is with those who are Al-Muttaqoon (the pious”

[al-Tawbah 9:36]

“March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allaah. This is better for you, if you but knew”
[al-Tawbah 9:41]

It was narrated from Ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have been commanded to fight the people until they bear witness that there is no god but Allaah, and that Muhammad is the Messenger of Allaah, and establish regular prayer, and pay zakaah, If they do that then their blood and wealth is safe from me, except by the laws of Islam, and their reckoning will be with Allaah.”

Narrated by al-Bukhaari, 24; Muslim, 29.

Muslim (3533) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies without having fought or thought to himself about fighting has died following one of the branches of hypocrisy.”

All of these texts – and many others in the Qur’aan and Sunnah – mean that it is obligatory for the Muslims to wage jihad against the kuffaar and take the initiative in that. The scholars are unanimously agreed that jihad against the kuffar, and seeking them in their own lands, and calling them to Islam, and waging jihad against them if they do not accept Islam or accept paying the jizyah, is obligatory and has not been abrogated.

Shaykh al-Islam (28/249) said:

Everyone who hears the call of the Messenger of Allaah (peace and blessings of Allaah be upon him) to the religion of Allaah with which he was sent and does not respond to it must be fought so that there will be no fitnah and so that submission will all be for Allaah.

Ibn ‘Atiyah said (2/43): There remains scholarly consensus that jihad is a communal obligation upon the ummah of Muhammad (peace and blessings of Allaah be upon him), and if some of the Muslims undertake this duty the rest are absolved of responsibility.

2 – Jihad in self-defence.

If the kuffaar attack and occupy a Muslim country, or they prepare to attack the Muslims, then it is obligatory for the Muslims to fight them so as to ward off their evil and foil their plots. Jihad in self-defence is fard ‘ayn (an individual obligation) upon the Muslims, according to scholarly consensus.

Al-Qurtubi (may Allaah have mercy on him) said in his Tafseer (8/15):

When jihad becomes inevitable because the enemy has overrun one of the (Muslim) regions, then it becomes obligatory for all the people of that region to mobilize and to go out to fight, whether they are light (being healthy, young and wealthy) or heavy (being ill, old and poor), each according to his abilities, with or without the permission of his parents. No one who is able to go out, warrior or helper, should stay behind. If the people of that country are unable to fight their enemy, then those in nearby and neighbouring countries have to go out to fight, in whatever numbers are required to show support, so that they will know that they have the strength to stand up to them and ward them off. Similarly everyone who knows of their weakness in the face of their enemies and knows that he can go and help them must also go out and fight. All of the Muslims should be united against their enemies. If the people of the area where the enemy has invaded and occupied fight off the enemy themselves, then the others are relieved of that duty. If the enemy approaches the Muslim lands but does not enter, the Muslims must still go out to confront them so that the religion of Allaah will prevail and in order to protect the Muslim homeland and humiliate the enemy. There is no scholarly dispute on this point.

Shaykh al-Islam (28/358-359) said:

If the enemy wants to attack the Muslims then resisting becomes obligatory on all those who are under threat, and those who are not under threat are obliged to help them, as Allaah says (interpretation of the meaning):

“but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance”

[al-Anfaal 8:72]

And the Prophet (peace and blessings of Allaah be upon him) also commanded us to help other Muslims. This is obligatory upon each person as much as possible, by fighting himself or by giving financial support, as was the case at the time of al-Khandaq, when Allaah did not grant any concession to anyone not to fight. Rather the Qur’aan condemns those who asked the Prophet for permission [not to fight] on the grounds that their houses were vulnerable when that was not the case, rather they just wanted to flee the battle. This fighting is in order to protect the relihion, and protect lives and honour, and this is absolutely essential.

This is the ruling on physical jihad in Islam, whether that is taking the initiative to call the kuffaar to enter this religion and subjugate them to the rule of Islam, or jihad to defend the religion and honour of the Muslims.

We ask Allaah to bring the Muslims back to their religion.

And Allaah knows best.

Islam Q&A

The effects of sin upon individuals and upon society - Ummah.com - Muslim Forum

The Effects of Sin Upon Individuals and Upon Society

All praise is due to Allah, the One in whose hands is the kingdom of the heavens and the earth. Sovereignty and praise belong to Him and He is a witness over all things. He possesses wisdom in His affairs, in His law and ability. He does as He wishes and judges as He likes and I bear witness that there is no deity worthy of worship except Allah alone having no partner and that He is the Protector, the Praised.


I also bear witness that Muhammad is His slave and messenger, seal of the Prophets, their leader and chief of the believers, may the peace and blessings of Allah be upon him, and upon his family, upon his companions and those who follow them in righteousness until the last day.


To proceed - Verily Allah, the Most High, spoke clearly of the completeness of His power, the perfection of His wisdom and that the command and legislation are for Him alone and that He is the Ruler over His servants as He wishes in regards to security, fear, prosperity, severity, ability, anxiety, deficiency, abundance, etc.
Allah says:

"All that are in the heavens and the earth entreat Him. Every day He is upon some task." [Al-Qur'an 55:29]

So for Allah, the Most High, in His creation there are affairs for which he exercises Judgement, which is sometimes necessitated by His wisdom and His Graciousness, and sometimes by His Wisdom and Justice, and your Lord does not oppress anyone.

"We did not wrong them, but they themselves were unjust." [Al-Qur'an 44:76]

O Muslims, indeed we believe in Allah and His divine decree; indeed having faith in the divine decree of Allah is one of the pillars of belief. We believe that which benefits us from goodness and prosperity, it is from the favour of Allah upon us. It is an obligation upon us to thank the benefactor and patron of this favour by returning to his obedience, abstaining from what He has forbidden and doing what He has commanded. Verily if we stand in obedience to Allah, then we are those that are thankful for His favours and thus are deserving of what Allah has promised us and conferred upon us from an increase of this favour. Allah says:

"And whatsoever blessing you have, it is from Allah ... " [Al-Qur'an 16:53]

And Allah, the Most High, says:

"And when your Lord proclaimed: 'If you are thankful I will increase you. But if you are ungrateful, My torment shall be severe." [Al-Qur'an 14:7]

O Muslims, indeed we who are in this kingdom, we live, and all praise is due to Allah, in safety and prosperity, but this safety and security will not stay forever except by obedience to Allah, the Most High, and until we stand in obedience to Allah, until we command the good and forbid the evil, until we help those who command the good and forbid the evil, because these people who command the good and forbid the evil are the standpoint of the Ummah. They are the ones who drive away the causes for penalty and punishment, so it is upon us to help them and to be amongst their ranks ... it is also upon us, if they make a mistake, to realize the mistake and to warn them from it and to guide them to that within which there is guidance, not that we make an excuse in what they have made a mistake in as a cause of removing them and pushing them away on this basis, indeed this custom is not good ...


O Muslims, indeed whatever befalls the people from harm or constraint be it monetary or from a position of trust, be it upon the individual or the society, then certainly it is because of their sins and their neglect of the commands of Allah and their forgetfulness of the law of Allah and their seeking of judgement amongst the people, without the law of Allah, the One who created the creation and is more merciful to them than their mothers and father and is more knowledgeable about their affairs than they are.


O Muslims, I return to this sentence because of its importance and because of the avoidance that many of the people show to it. Certainly I say (again), indeed whatever befalls the people from harm or constraint be it monetary or from a position of trust, be it upon the individual or the society, then certainly it is because of their sins and their neglect of the commands of Allah and their forgetfulness of the law of Allah and their seeking of judgement amongst the people, without the law of Allah, the One who created the creation and is more merciful to them than their mothers and father and is more knowledgeable about their affairs than they are. Allah, the Most High, says that clearly in His Book so that we become clear on the matter.
Allah, the Most High, says:

"Whatever misfortune befalls you, is for what your own hands have earned, and He pardons much." [Al-Qur'an 42:30]

Whatever has come to us from good favours and security, then it is from Allah. It is He who bestowed it upon us from the beginning to its end. He is the One who conferred benefit upon us and we have become steadfast because of Him. He is the One who conferred benefit upon us and bestowed it amply upon us ...


As for what has befallen us from those things which are evil, from drought, fear and things of this nature that afflict us, then that is from ourselves, we are the reasons for it, we, the ones who have oppressed ourselves and have brought it upon ourselves in ruin and destruction.
O Mankind, verily there are many from the people today who ascribe the difficulties that they are facing (whether they are monetary, economic or political security issues) to material, political or monetary reasons or to limiting factors. There is no doubt that this is from the shallowness of their understanding and the weakness of their faith as well as their heedlessness on the contemplation of the Book of Allah and the prophetic traditions.


O Muslims, O Believers in Allah and His Messenger ... Indeed the basis of these reasons are religious. Reasons for these difficulties are greater, mightier and more severe in their effects than material reasons, but it is possible that the material reasons are placed as an intermediary.


Allah says:

"Corruption has appeared on land and in the sea for what men's hands have earned, that He may make them taste a part of that which they have done, that they may return." [Al-Qur'an 30:41]

O Mankind, O Muslims, O people of Muhammad, peace be upon him ... Be thankful of the favour of Allah upon you. Indeed you, O people of Muhammad, are the best of peoples and the most noble of them to Allah. Indeed Allah did not place the punishment of this nation upon it's sins and wrong-doings as were the punishments of the nations that came before. He did not bring about a destruction for the Ummah as what transpired with the people of 'Ad when they were destroyed by a ferocious raging wind, that he subjected them with for a gruelling seven nights and eight days, in which you the people fell down demented as if they are the devastated stumps of palm trees - look around, do you think there is anyone left from amongst them?


He did not bring about a punishment similar to that of Thamud, those people that were taken by the loud piercing scream and mighty tremors. Not like the punishment of the people of Lot, those to whom Allah sent upon stones from the sky and Allah turned their houses upside-down.


O Muslims, indeed Allah with His wisdom and His mercy for this nation has placed their penalties upon their wrong-doings and sins in order that they should impose penalties upon each other. Allah, the Most High, has said:

"Say: 'He is Able to send torment upon you from above you or from beneath your feet, or to bewilder you with dissension and make you taste the violence of one another. See how We display the signs so that they may understand.' " [Al-Qur'an 6:65]

And certainly al-Hafidh Ibn Kathir mentioned in his commentary on the Qur'an numerous narrations in connection with this verse. From these narrations is what Imam al-Bukhari authenticated on the authority of Jabir ibn 'Abdillah, may Allah be pleased with them both, where it is reported that when this verse was revealed, the Prophet, peace be upon him, said:

"I seek refuge in Your Face."

And what has been authenticated by Imam Muslim on the authority of Sa'ad ibn Abi Waqqas, may Allah be pleased with him, who said:

"We were accompanying the Prophet, peace be upon him, until we passed by the mosque of Bani Mu'awiyah. So the Prophet entered the mosque and prayed two rak'at, and we prayed with him. Then he said something in secret to his Lord, the Most High, for a long time. Then he said:

'I asked my Lord for three things; I asked Him that He should not destroy my nation by a flood, so He granted me that and I asked Him not to destroy my nation by a drought as what transpired with the people of the Pharoah so He granted me that, and I asked Him that they did not fight one another, which He has refused to me.' "

And on the authority of Jabir ibn al-Urut, may Allah be pleased with him:

"I came before the Prophet, peace be upon him, at night and
we prayed until it was close to the time of the morning prayer, so the Prophet, peace be upon him, ended his prayer. I said: 'O Messenger of Allah, certainly you have prayed this night a prayer that which I have not seen you pray the like of.' The Messenger of Allah, peace be upon him, said:

'The reason for that is because it was a prayer between desire and fear. I asked my Lord, the Most High, in the prayer for three qualities for which He gave me two and denied me one. I asked my Lord that He not destroy us in the way He destroyed the previous generations and so He granted me that, and I asked my Lord that He not cause us to be overcome by an enemy so He granted me that. Then I asked my Lord, the Most High, that He not make us into factions and that he not make us inflict harm upon each other but he did not grant this to me.' " [Reported by Ahmad, Nisa'i and at-Tirmidhi]

O Muslims, indeed you believe in these verses and you believe in these narrations. Those which have been authenticated on the authority of the Messenger of Allah, peace be upon him, so why do you not contemplate on them? Why do you not contemplate on them? Why do you not ascribe these difficulties, those which arise, to the laxness in your worship so that you may return to your Lord and save yourselves from the causes of disastrous annihilation?


So fear Allah and look to your affairs and seek repentance from your Lord. Rectify your journey to Him and know that these punishments that come down to you O people and these trials that befall you are indeed from your own souls and your sins, so bring forward for every punishment, repentance and a return to Allah and seek refuge with Allah, the Most High, from the trials. Material trials that are with people, with killing, with injury with frightening and with money, with deficiency and destruction. And the religious trials that are in the heart with misconceptions, desires that block the nation from Allah's religion and distance it from the success of it's predecessors and blow it to the Fire, for indeed the trial of the hearts is mightier and greater and with a more evil result that the worldly trials because if the worldly trials were to befall someone, there would be no loss except that of this world ... and the world will eventually waste away sooner or later ... as for the religious trials then with it is the loss in this life and the hereafter.


" ... The real losers will be those who lose themselves and their housefolk on the Day of Arising. That will be the manifest loss."


[Al-Qur'an 39:15]

'Jihadist' booted from government lexicon - Terrorism - MSNBC.com

'Jihadist' booted from government lexicon

Bush administration targets language in war on terrorism

The Associated Press

updated 6:16 p.m. ET, Thurs., April. 24, 2008

WASHINGTON - Don't call them jihadists any more.

And don't call al-Qaida a movement.

The Bush administration has launched a new front in the war on terrorism, this time targeting language.

Federal agencies, including the State Department, the Department of Homeland Security and the National Counter Terrorism Center, are telling their people not to describe Islamic extremists as "jihadists" or "mujahedeen," according to documents obtained by The Associated Press. Lingo like "Islamo-fascism" is out, too.

The reason: Such words may actually boost support for radicals among Arab and Muslim audiences by giving them a veneer of religious credibility or by causing offense to moderates.

For example, while Americans may understand "jihad" to mean "holy war," it is in fact a broader Islamic concept of the struggle to do good, says the guidance prepared for diplomats and other officials tasked with explaining the war on terror to the public. Similarly, "mujahedeen," which means those engaged in jihad, must be seen in its broader context.

U.S. officials may be "unintentionally portraying terrorists, who lack moral and religious legitimacy, as brave fighters, legitimate soldiers or spokesmen for ordinary Muslims," says a Homeland Security report. It's entitled "Terminology to Define the Terrorists: Recommendations from American Muslims."

"Regarding 'jihad,' even if it is accurate to reference the term, it may not be strategic because it glamorizes terrorism, imbues terrorists with religious authority they do not have and damages relations with Muslims around the world," the report says.

'Official use only'
Language is critical in the war on terrorism, says another document, an internal "official use only" memorandum circulating through Washington entitled "Words that Work and Words that Don't: A Guide for Counterterrorism Communication."

The memo, originally prepared in March by the Extremist Messaging Branch at the National Counter Terrorism Center, was approved for diplomatic use this week by the State Department, which plans to distribute a version to all U.S. embassies, officials said.

"It's not what you say but what they hear," the memo says in bold italic lettering, listing 14 points about how to better present the war on terrorism.

"Don't take the bait," it says, urging officials not to react when Osama bin Laden or al-Qaida affiliates speak. "We should offer only minimal, if any, response to their messages. When we respond loudly, we raise their prestige in the Muslim world."

"Don't compromise our credibility" by using words and phrases that may ascribe benign motives to terrorists.

Some other specifics:

"Never use the terms 'jihadist' or 'mujahedeen' in conversation to describe the terrorists. ... Calling our enemies 'jihadis' and their movement a global 'jihad' unintentionally legitimizes their actions."

"Use the terms 'violent extremist' or 'terrorist.' Both are widely understood terms that define our enemies appropriately and simultaneously deny them any level of legitimacy."

On the other hand, avoid ill-defined and offensive terminology: "We are communicating with, not confronting, our audiences. Don't insult or confuse them with pejorative terms such as 'Islamo-fascism,' which are considered offensive by many Muslims."

The memo says the advice is not binding and does not apply to official policy papers but should be used as a guide for conversations with Muslims and media.

Caution against 'grandiose descriptions'
At least at the top level, it appears to have made an impact. Secretary of State Condoleezza Rice, who once frequently referred to "jihad" in her public remarks, does not appear to have used the word, except when talking about the name of a specific terrorist group, since last September.

The memo mirrors advice distributed to British and European Union diplomats last year to better explain the war on terrorism to Muslim communities there.

It also draws heavily on the Homeland Security report that examined the way American Muslims reacted to different phrases used by U.S. officials to describe terrorists and recommended ways to improve the message.

Because of religious connotations, that report, released in January and obtained by AP this week, counseled "caution in using terms such as, 'jihadist,' 'Islamic terrorist,' 'Islamist,' and 'holy warrior' as grandiose descriptions."

"We should not concede the terrorists' claim that they are legitimate adherents of Islam," the report said, adding that bin Laden and his adherents fear "irrelevance" more than anything else.

"We must carefully avoid giving bin Laden and other al-Qaida leaders the legitimacy they crave, but do not possess, by characterizing them as religious figures, or in terms that may make them seem to be noble in the eyes of some," it said.

Copyright 2008 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.

URL: http://www.msnbc.msn.com/id/24297050/

The Etiquettes of Joking - Ummah.com - Muslim Forum

The Etiquettes of Joking - Ummah.com - Muslim Forum

Summary

1) The circumstances under which joking is dispraised.

2) The circumstances under which joking is prohibited.

3) How the Prophet sallallaahu ‘alaihi wa sallam would joke.

4) How his companions, may Allaah be pleased with them, joke.

5) Joking with ones’ family.





A Muslim is naturally expected to be serious, as he was not created for the purpose of joking and amusement. When joking diverts a person from the purpose of their creation, which is to worship Allaah, it becomes dispraised. Another reason to make joking dispraised is when it is excessive and makes a person laugh too much which in turn leads to the heart becoming hardened; the Prophet sallallaahu ‘alaihi wa sallam said: “Do not laugh too much because excessive laughter kills your heart.” (Tirmidhi, Ibn Maajah & Ahmad). Waheeb Ibn Al-Ward looked at some people as they where laughing on the day of ‘Eid Al-Fitr and remarked: “If Allaah has forgiven these people, then these are not the actions of grateful people; If they were not forgiven, then these are not the actions of those who are fearful.”


A Muslim requires his heart to be alive and tender; a heart which heedlessness cannot find its way into, to be able to strongly execute his struggle against Satan. Excessive joking will lead his heart to such heedlessness. Satan pledged to distract man and misguide him, as Allaah says that which translates as: “Iblees [Satan] said [To Allaah]: By Your might, I will surely mislead them all. Except, among them, Your chosen servants.”(Saad: 82-83).

Moreover, we must know that heedlessness is a characteristic of the disbelievers. Allaah says that which translates as: “Then woe, that Day, to the deniers. Who are in [empty] discourse amusing themselves.” (At-Toor: 11-12). “So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.” (Az-Zukhruf: 83). “Then leave them in their [empty] discourse, amusing themselves.” (Al-An’aam: 91),
Then, on the Day of Judgement, the disbelievers will be asked that which translates as: “What put you into Saqar [i.e., Hellfire].” (Al-Muddaththir: 42), they will reply with that which translates as: “…We used to enter into vain discourse with those who engaged [in it].” (Al-Muddaththir: 45).

Our righteous predecessors seriously warned against this type heedlessness, Abu Ya’laa used to say: “Are you laughing while your funeral-shroud may be being prepared?” Muhammad Ibn Waasi’ asked some people: “If you saw a man in Paradise crying, would you be surprised?” they replied ‘Yes’, he said: “The one who laughs in this life, not knowing what his consequence is in the next one, is more surprising than that.”


Excessive joking makes one lose their dignity and even the foolish people around the one joking will eventually despise them. ‘Umar, may Allaah be pleased with him, said: “He who jokes, people will despise him.” Muhammad Ibn Al-Munkadir said: “My mother once told me: son, don’t joke with children for that will make you lose your dignity.” Sa’eed Ibn Al-‘Aas said: “Don’t joke with a noble man because he will hate you, or an inferior man because he will humiliate you.” Husayn Ibn ‘Abdur-Rahmaan said: “We were told that joking removes one’s dignity and breaks friendships.”


In addition, joking could cause hatred to enter the hearts, as ‘Umar Ibn ‘Abdul Azeez, may Allaah be pleased with him, said: “Fear Allaah and don’t joke because it causes hatred and would make an inferior person despise you. Instead, talk about Qur’aanic verses and discuss them, if this is difficult, then at least carry out a decent manly conversation”. Khaalid Ibn Safwaan said: “People used to say, everything has its seed, and the seed of enmity is joking.”


Joking becomes prohibited and not only dispraised when it involves Islamically unlawful behaviour such as:


· Scaring Muslims: Some of the Prophet’s companions, may Allaah be pleased with them, were once on a trip with the Prophet sallallaahu ‘alaihi wa sallam and one of them was sleeping. A group of the companions took some of the sleeping ones arrows, which he kept for self defence, and hid them. When he woke up, he was frightened, due to losing them, so they started laughing. Thereupon, the Prophet sallallaahu ‘alaihi wa sallam asked them: “What makes you laugh?” they replied: “Nothing, its just that we took this man’s arrows and that scared him.” Thereupon, the Prophet sallallaahu ‘alaihi wa sallam said: “It is not lawful for a Muslim to scare his fellow Muslim.” (Ahmad & Abu Daawood). He sallallaahu ‘alaihi wa sallam also said: “Don’t take your brother’s stick, whether jokingly or seriously. If one of you finds his brother’s stick, then let him return it to him” (Ahmad & Abu Daawood).


· Lying while joking: The Prophet sallallaahu ‘alaihi wa sallam said: “Woe to the one who tells lies to make people laugh, woe to him, woe to him” (Tirmidhi, Abu Daawood & Daarimi). He sallallaahu ‘alaihi wa sallam also said: “A slave would utter a word meaning no harm except wanting to make people laugh, and it would cause him to go down in Hell as far as the distance between the Heavens and the earth.”(Ahmad) Abu Hurayrah, may Allaah be pleased with him, narrated that people said to the Prophet sallallaahu ‘alaihi wa sallam: “You joke with us.” He sallallaahu ‘alaihi wa sallam replied: “I do but I only say that which is true” (Tirmidhi & Ahmad). Abu Umaamah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “I guarantee an abode within the boundary of Paradise for the one who refrains from arguing even if he was correct; and an abode in the middle of Paradise for the one who abandons lying even in jest; and an abode in the sublime part of Paradise for the one whose manners are honourable.” (Abu Daawood).

· Joking that may cause harm to others: Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “None of you should point his weapon at his brother, as Satan may provoke him (to hurt his brother) and as a result, he would fall into a pit of Fire.” (Bukhaari). In another narration, he sallallaahu ‘alaihi wa sallam said: “He who (even) points at his brother with a piece of iron is cursed by the angels until he puts it down, even if the other was his blood brother.” (Muslim).


Joking which includes transgressing the limits of Allaah: Joking could exceed the limits to reach to a point of committing major and heinous sins, like mocking Qur’aanic verses, the Prophet sallallaahu ‘alaihi wa sallam, Islamic rules or Muslim scholars - just like the hypocrites did on the day of the battle of Tabook when they mocked the Prophet sallallaahu ‘alaihi wa sallam and his companions; due to this Allaah revealed the verses which translate as: “And if you ask them, they will surely say: ‘We were only conversing and playing.’ Say, ‘Is it Allaah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved [i.e., rejected faith] after your belief.” (At-Tawbah: 65-66). Allaah warned us from even sitting with such people as He said that which translates as: “And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.” (Al-An’aam: 86). He also says that which translates as: “And it has already come down to you in the Book [i.e., the Qur’aan] that when you hear the verses of Allaah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed, Allaah will gather the hypocrites and disbelievers in Hell all together.” (An-Nisaa’: 140).

The Prophet sallallaahu ‘alaihi wa sallam used to joke, and there are many examples for this, so this certainly indicates that joking is lawful, provided it does not contain any of the prohibitions mentioned.


Jaabir, may Allaah be pleased with him, said: “Whenever the Prophet sallallaahu ‘alaihi wa sallam would receive revelation or preach to us, I would think to myself, due to his appearance: ‘he is warning people against a punishment that will definitely befall them’. But, when that was finished, you would see that he had the happiest and most cheerful face, which was his nature.” (Al-Bazzaar).



The Prophet’s joking was not merely for entertainment, but would include teachings and instructions for his companions. The Prophet sallallaahu ‘alaihi wa sallam would joke at different times for different reasons:



For the purpose of endearment, there are many stories that illustrate this point:



“Once, the Prophet sallallaahu ‘alaihi wa sallam went to visit Suhayb, may Allaah be pleased with him, when he was sick with an eye ailment. When he entered Suhayb, may Allaah be pleased with him, was eating dates, so the Prophet sallallaahu ‘alaihi wa sallam said to him, jokingly: “Are you eating dates while you have a sore eye!” he replied: ‘I’m using the other eye to see.’ Thereupon, the Prophet sallallaahu ‘alaihi wa sallam smiled.” (Ibn Maajah).


Anas, may Allaah be pleased with him, narrated that a man came to the Prophet sallallaahu ‘alaihi wa sallam and said: “Give me an animal to ride on” the Prophet sallallaahu ‘alaihi wa sallam replied: “I will give you the son of a female camel” the man said with astonishment: “What could I do with the son of a female camel?” (i.e., thinking that he would be given a camel too small to ride). Thereupon, the Messenger of Allaah sallallaahu ‘alaihi wa sallam replied: “What do female camels deliver except camels?” (i.e., that every camel, even if it is fully grown, is the product of a female camel). (Abu Daawood & Tirmidhi).



‘Awf Ibn Maalik, may Allaah be pleased with him, said, “I went to the Prophet sallallaahu ‘alaihi wa sallam during the battle of Tabook while he was in a leather Qubbah (a small tent-like structure used for sitting in before war). I greeted him with Salaam and he sallallaahu ‘alaihi wa sallam responded and said: “Come inside” I said, ‘O Messenger of Allaah, all of me?’ he sallallaahu ‘alaihi wa sallam replied: “All of you” so I entered” (Ahmad & Abu Daawood). ‘Uthmaan Ibn Abi Al-‘Ataakah commented that ‘Awf Ibn Maalik asked this question because the Qubbah was very small’.



Ka’b Ibn Murrah, may Allaah be pleased with him, said: “I heard the Prophet sallallaahu ‘alaihi wa sallam saying, “Shoot at the enemy; Allaah will elevate he who shoots and his arrow reaches the enemy, by raising him by one step in Paradise” Ibn An-Namaam, may Allaah be pleased with him, asked: ‘O Messenger of Allaah, what is this step?’ he sallallaahu ‘alaihi wa sallam replied with humour: “It is definitely not like your mothers doorstep; Indeed the distance between two steps in Paradise is one hundred years”” (An-Nasaa’i & Ahmad).



Anas, may Allaah be pleased with him, narrated: “There was a Bedouin named Zaahir whom the Prophet sallallaahu ‘alaihi wa sallam loved and he was ugly. One day the Prophet sallallaahu ‘alaihi wa sallam approached him from behind as he was selling some merchandise and hugged him and teased him saying: “Who would buy this slave (i.e., Zaahir)” Zaahir replied: ‘You would not get much for someone like me’ the Prophet sallallaahu ‘alaihi wa sallam said: “But you are precious in the sight of Allaah.” (Ahmad).



· The Prophet sallallaahu ‘alaihi wa sallam would also comfort his companions and cheer them up, as Anas, may Allaah be pleased with him, narrated: “The Prophet sallallaahu ‘alaihi wa sallam once saw my young brother extremely upset, so he sallallaahu ‘alaihi wa sallam asked: “Why do I see Abu ‘Umayr (a fond nickname that he gave him) so sad?” the people replied ‘His bird has died.’ So he sallallaahu ‘alaihi wa sallam said comfortingly: “O Abu ‘Umayr what happened to your bird?”” (Ahmad).



· Joking to reform the companions: “Khawwaat Ibn Jubayr Al-Ansaari was sitting with some women from the tribe of Banu Ka’b on the road leading to Makkah listening to their talk. The Prophet sallallaahu ‘alaihi wa sallam came across him there and asked him: “O Abu ‘Abdullaah, what are you doing setting with these ladies?” He replied: ‘I lost my camel and came looking for it’ (as a false excuse). The Prophet sallallaahu ‘alaihi wa sallam left him and went to take care of some affairs. After a while he sallallaahu ‘alaihi wa sallam returned and teased him saying: “O Abu ‘Abdullaah, has your camel given up running away from you yet?” Khawwaat said: ‘I was embarrassed and kept silent, and was avoiding him after that (because the Prophet sallallaahu ‘alaihi wa sallam realised that Khawwaat was just trying to justify his sitting with the women), until we went back to Madeenah when he saw me in the mosque while I was praying, so he sallallaahu ‘alaihi wa sallam sat down next to me waiting for me to finish my prayer. Due to this, I prolonged my prayer, he sallallaahu ‘alaihi wa sallam said: “Don’t prolong your prayer as I awaiting for you” so I finished my prayer, then he sallallaahu ‘alaihi wa sallam said teasing me again:, “O Abu ‘Abdullaah, has your camel given up running away from you yet?” I was embarrassed and kept silent, so he stood up and left and kept avoiding him until one day he sallallaahu ‘alaihi wa sallam saw me while he was riding his donkey and said: “O Abu ‘Abdullaah, has your camel given up running away from you yet?” So I replied: I swear by Him Who sent you with the truth, my camel has never run away from me since I became a Muslim’ (i.e., confessing to his sin which the Prophet sallallaahu ‘alaihi wa sallam was trying to teach him to do by his joke) so the Prophet sallallaahu ‘alaihi wa sallam said: “Allaahu Akbar, Allaahu Akbar, O Allaah, guide Abu ‘Abdullaah. After this, Khawwaat Ibn Jubayr Al-Ansaari became a much better Muslim”. (Tabaraani)





The companions of the Prophet sallallaahu ‘alaihi wa sallam were the most serious of people and the least heedless of Allaahs commands, yet they used to joke. Bukhaari mentioned in his book Al-Adab Al-Mufrad, “The companions used to play with one another by throwing watermelon skins at each other, but when it was time for seriousness, they where real men”. Ibn Sireen was asked about the companions, “Did they joke?” he replied: “They were just like normal people (i.e. yes they did)”. Abu Salamah Ibn ‘Abur-Rahmaan said, describing the companions: “The companions never exaggerated in seriousness, nor were they heedless; they used to recite poetry in their gatherings and mention some incidents which took place during their pre-Islamic period and laugh, but if they saw any action against Islaam, they would become furious.” (Ibn Abu Shaybah).



The Prophet sallallaahu ‘alaihi wa sallam used to joke with his wives and children. ‘Aa’ishah, may Allaah be pleased with her, narrated: “The Prophet sallallaahu ‘alaihi wa sallam went on one of his trips and I accompanied him; he told his companions: “proceed ahead” while he and I lagged behind, then he said to me: “Let us race” so we did and I won - and he did not say anything. After some time, when I became heavier in weight, I went with him on another trip, and I had forgotten about the race. He sallallaahu ‘alaihi wa sallam told his companions, “proceed ahead” while he and I lagged behind, then he said to me: “Let us race” so we did and he won and started laughing and said, “This one makes up for the first time” (Ahmad).

The Prophet sallallaahu ‘alaihi wa sallam said: “The best among you is the best in dealing with their family - and I am the best among you in dealing with their family”



‘Aa’ishah, may Allaah be pleased with her, was asked: “How was the Prophet sallallaahu ‘alaihi wa sallam when he was alone with his wives?” she replied: “He was just like any other man, except that he was the most kind, gentle and cheerful of them.”



“The Prophet sallallaahu ‘alaihi wa sallam used to line up the children of Bani Al-‘Abbaas and others and say, “Race towards me, and whoever wins will get something” so they would race towards him and he would roll over on the ground and the children would climb on his chest and roll on his back; and he would hug and kiss them.’’ (Ahmad).



‘Aa’ishah, may Allaah be pleased with her, said: “The Messenger of Allaah sallallaahu ‘alaihi wa sallam was in my house and Sawdah, another of his wives, was there also. I had made some food, served it and asked Sawdah to eat it. She replied: ‘I don’t want it’. I said ‘I swear by Allaah that either you will eat or I will cover your face in it.’ She replied: ‘I will not taste it’. So I took some of the food in my hand from the plate and splashed it on her face, while the Prophet sallallaahu ‘alaihi wa sallam was sitting between us. The Prophet sallallaahu ‘alaihi wa sallam lowered his legs so that I could not get at Sawdah, then she took a portion of the food and covered my face in it. During all this, Prophet sallallaahu ‘alaihi wa sallam was laughing.” (Abu Ya’laa).

http://www.alminbar.com/allkhutbahs.asp

White Folks Dont Consider Humans, maybe 3/5 of a man again?

Guantanamo detainees are not human beings - US judges | Presscue

Guantanamo detainees are not human beings - US judges

Fri, 01/11/2008 - 19:51 - Wire Services

On the sixth anniversary of the imprisonment of detainees at the Guantánamo Bay Naval Base, a United States judge threw out lawsuit brought by four former British detainees against Donald Rumsfeld and senior military officers for ordering torture and religious abuse, ruling that th the detainees are not "Persons" under U.S. Law, which according to another judge, means that they are less than "human beings".

The United States Court of Appeals for the District of Columbia Circuit also ruled that torture is a "foreseeable consequence" of military detention in dismissing the action brought by Shafiq Rasul, Asif Iqbal, Rhuhel Ahmed and Jamal Al-Harith, who spent more than two years in Guantánamo and were repatriated to the U.K. in 2004.

In a 43-page opinion, Circuit Judge Karen Lecraft Henderson found that the Religious Freedom Restoration Act, a statute that applies by its terms to all “persons” did not apply to detainees at Guantánamo, effectively ruling that the detainees are not persons at all for purposes of U.S. law.

The Court also dismissed the detainees’ claims under the Alien Tort Statute and the Geneva Conventions, finding defendants immune on the basis that “torture is a foreseeable consequence of the military’s detention of suspected enemy combatants,” and ruled that even if torture and religious abuse were illegal, defendants were immune under the Constitution because they could not have reasonably known that detainees at Guantánamo had any constitutional rights.

Judge Janice Rogers Brown agreed with the result but attacked the majority for using a definition of person “at odds with its plain meaning.”

“There is little mystery that a ‘person’ is an individual human being…as distinguished from an animal or thing.” she added and concluded that majority’s decision “leaves us with the unfortunate and quite dubious distinction of being the only court to declare those held at Guantánamo are not ‘person[s].’ This is a most regrettable holding in a case where plaintiffs have alleged high-level U.S. government officials treated them as less than human.”

“We are disappointed that the D.C. Circuit has not held Secretary Rumsfeld and the chain of command accountable for torture at Guantánamo," Michael Ratner of the Center for Constitutional Rights, co-counsel on the case, commented. "The entire world recognizes that torture and religious humiliation are never permissible tools for a government. We hope that the Supreme Court will make clear that this country does not tolerate torture or abuse by an unfettered executive.”