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Islamic moral values - tolerance

استعرض الموضوع السابق استعرض الموضوع التالي اذهب الى الأسفل

Islamic moral values - tolerance

مُساهمة من طرف مسلم في الأربعاء 21 أبريل 2010, 4:18 am

Explanation Of The Tolerance Of Islam And The Mercy That It Contains

All Praise is for Allah, and Peace and Prayers be upon the Messenger of Allah and upon his family, his Companions and all those who follow his guidance.

To proceed:

When I saw that the Hadaadi methodology stands upon discrediting Ahlus Sunah, spreading incitement between them, and striving to divide them and separate their ranks, and one of their greatest weapons for accomplishing their aims is their display of harshness, which portrays Islam as if Islam is full of burdens and shackles with no mercy in it, and as if it has no tolerance or concessions at times of need or necessity, nor does it take into account benefits or harms - When I saw these calamities which distort Islam and the methodology of the Salaf specifically and deter people from the true religion of Allah, I wrote a research paper explaining tolerance in Islam and how Allah loves that people should take the concessions (which He has allowed) in times of necessity or need and the Messenger’️s anger - sallAllahu alayhi wa sallam – at those who leave these concessions which distinguish the message of Muhammad - sallAllahu alayhi wa sallam – from the changed and distorted religions.

In that research paper, I mentioned the proofs from the Book, the Sunnah and the sayings of the scholars – in fact their consensus - about the legitimacy of acting upon these concessions.

This is briefly (what I said):

Firstly: in the case of compulsion, against a person’️s will, where he dislikes what he is being forced to do; I quoted the proof from the Qur'an and the seerah, with the narration of 'Amaar ibn Yaasir - radiAllahu anhu - taking the concession of speaking a statement of disbelief and praising the gods of the idolaters, and insulting Allah’️s Messenger - sallAllahu alayhi wa sallam. He did all that under compulsion (while detesting the act), while his heart was confident with Eemaan. He was taking the permissible concession, and Allah sanctioned what he had done and revealed a verse/ayah from the Qur'aan in that respect. AllahAllah’️s Messenger also sanctioned what he had done.

If a person had said what he said in a situation where he had a choice then he would have disbelieved in Allah (Azza wa jal). This concession was made regarding the greatest fundamental principle of Islam.

Secondly: 'Al Walaa wa Al Baraa', loyalty [to the believers] and disassociation from the kuffar is one of the fundamental principles of Islam.

It is permissible for a Muslim who fears for himself to conceal his religion, so he does not manifest his Islam and doesn't call to it and the fundamental principle of enjoining the good and forbidding the evil and jihad is dropped in such cases, as was the situation of Najaashi [1] and those who accepted Islam with him from his people. They did not have the ability to openly manifest their Islam, nor anything from their religion like the prayer or Jihaad or enjoining good or forbidding evil or calling to the religion of truth.

Allah Ta'ala says about such cases (the meaning of which is):
quote:
[read]
Let not the believers take the disbelievers as Auliya instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return. (3:28)[/read]

This was a concession for anyone who needed it from the Muslims, proven by ****ual evidence and consensus, even if it apparently showed loyalty for the kuffar.


Thirdly: The prayer is one of the pillars of Islam

a) There is a concession for the Muslim if he is on a journey to shorten the prayer from four rakahs to two rakahs. It is also allowed for him to combine two obligatory prayers: the Dhuhr and Asr prayers, and the Maghrib and Esha prayers.

b) There is also a concession during the severity of a battle or in fear that the Muslim can pray while riding, while walking, facing the Qibla, or facing other than the Qibla, praying two rakahs or one rakah, or praying by indicating rather than bowing and prostrating.

This is also for the person who is fearful of an enemy or a predatory animal or from other things, it is permissible for him to pray while riding, while walking, facing the Qibla, or facing other than the Qibla. There is evidence for this from the Book and the Sunnah and the jurists have adopted this concession.

4- Jihaad in the way of Allah is one of the principles of Islam and the highest summit peak of Islam. Whoever dies and does not partake in battle nor does he resolve in his self to participate in battle, then he dies upon a branch of hypocrisy.

There are many Ayaat and Ahadeeth regarding its obligation, including the following:
Thirdly: The prayer is one of the pillars of Islam

a) There is a concession for the Muslim if he is on a journey to shorten the prayer from four rakahs to two rakahs. It is also allowed for him to combine two obligatory prayers: the Dhuhr and Asr prayers, and the Maghrib and Esha prayers.

b) There is also a concession during the severity of a battle or in fear that the Muslim can pray while riding, while walking, facing the Qibla, or facing other than the Qibla, praying two rakahs or one rakah, or praying by indicating rather than bowing and prostrating.

This is also for the person who is fearful of an enemy or a predatory animal or from other things, it is permissible for him to pray while riding, while walking, facing the Qibla, or facing other than the Qibla. There is evidence for this from the Book and the Sunnah and the jurists have adopted this concession.

4- Jihaad in the way of Allah is one of the principles of Islam and the highest summit peak of Islam. Whoever dies and does not partake in battle nor does he resolve in his self to participate in battle, then he dies upon a branch of hypocrisy.

There are many Ayaat and Ahadeeth regarding its obligation, including the following:
Quote

[read]


And fight them until there is no more Fitnah and the religion (worship) will all be for Allah Alone. But if they cease (worshipping others besides Allah), then certainly, Allah is All-Seer of what they do. [Anfal : 39][/read]

Despite this, there are concessions for the Muslims to incline towards peacemaking and holding back from Jihaad if the kuffar come to a settlement of peace.

Allah Ta'ala said:
[read]

But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower. [Anfal : 61][/read]

It is permissible for the Muslims to initiate a request for a settlement from the kuffar when there is a need to do so, or when they see an interest in it for Islam and the Muslims.

5- Enjoining the good and forbidding the evil one of the principles of Islam and includes enjoining Tawheed and enjoining the rest of the legislations of Islam, and forbidding shirk, misguidance, bid'ah and all types of sins; the honour of Islam and the Muslims will become a reality once this is implemented.

This principle is well established in the Book and the Sunnah and by consensus. Without doubt Allah has distinguished this Ummah and favoured it above the rest of the nations due to the former’️s implementation of this great principle.

Allah’️s Messenger - sallAllahu alayhi wa sallam – based this on different grades according to the circumstances of the believers vis-à -vis their strengths and weaknesses. Abu Sa'eed radiAllah anhu narrated from the Prophet - sallAllahu alayhi wa sallam –, quote:
[read]

"Whoever amongst you sees an evil then he should change it with his hand, if he cannot do so then by his tongue, if he cannot then by his heart, and that is the weakest of Emaan." Narrated by Muslim and others.[/read]

In another hadeeth on the authority of Ibn Masood radiAllah anhu there is a **** on changing evils on these different levels and at the end of the hadeeth it says: quote:
[read]

"And beyond that there is not even a mustard’️s seed of Iman." This is also narrated by Muslim and others.[/read]

It is upon the scholar who has insight to take into consideration the benefits and the harms; if forbidding something leads to greater harm than the harm he wants to change, then it becomes haraam for him to forbid this lesser harm which leads to a greater harm. He may stay quiet if the benefits in staying quiet is greater than speaking out about an issue, as Shaykh ul-Islam and others have explained.

The scholars - especially Shaykh ul-Islam Ibn Taymeeyah and Ibn al-Qayyim - may Allah have mercy upon them - have explained the details of enjoining the good and forbidding the evil, showing when it becomes obligatory to speak out and change an evil and when is it not obligatory. This highlights the wisdom of Islam, and how it takes into account benefits and harms. It shows the ease and tolerance of Islam when there is a need and a necessity, and it also shows the strength of Islam when there is need for strength, when the circumstances require it, and when strength and its means are available.

Today the Muslims do not implement a Jihaad against the kuffar due to them being weak and divided, and because the majority of them are misguided, which causes the kuffar to prevail over them with their superiority in air, land and sea weaponry.

Therefore no heedful scholar sees the obligation of marching against Europe, America, China and Russia, especially since these countries stand shoulder to shoulder and cooperate against Islam and the Muslims. Consequently, the heedful scholars have taken the concession in not implementing Jihaad against these countries, while at the same time they obligate the Jihaad of Da'wah (inviting to Islam) in rectifying the Muslims, and returning them to the Book and the Sunnah and to what the Salaf as-Salih were upon.

Finally, you may call all this mercy upon the Muslims which is required when there is a need or a necessity tolerance, conceding or relinquishment. What really matters is the intent and purpose behind these matters.

The followers of the Haddaadi Madhab which is based on fitan (trials) and discord do not accept concessions except in recommended actions alone. They declare those who oppose them in this matter by taking the concessions mentioned above as being misguided and they make war against them. They instigate people against them and agitate them with falsehood. They attribute their false position to Islam, and even claim a consensus about it amongst the Muslims. This is a great crime against Islam, and a misrepresentation of Islam, and it pushes people away from it.

Is it not an obligation to counteract this dangerous methodology and oppose its people? - to repress them, to disassociate from them, and warn against them and their fitnah? They have [other] many great problems but this is not the place to elucidate upon that.

- Written by al-Allamah Rabee bin Hadi al-Madkhalee hafidhahullah
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الجنس : ذكر
عدد المساهمات : 20
تاريخ التسجيل : 18/04/2010

الرجوع الى أعلى الصفحة اذهب الى الأسفل

رد: Islamic moral values - tolerance

مُساهمة من طرف ???? في الثلاثاء 27 أبريل 2010, 2:42 pm

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