The Five Higher Goals of Shariah Law


The purpose of the Islamic Law is for humans to achieve happiness in this world and the hereafter, by following the law of adopting the good and neglecting the bad.

The Islamic Law does not command anything that is not good for people, and it does not forbid anything that is not bad for them.

ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض
ولا تقربوهن حتى يطهرن فإذا تطهرن فأتوهن من حيث أمركم الله
إن الله يحب التوابين ويحب المتطهرين

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” (Holy Quran 2: 222).

Islamic Law was made to protect five things (religion, self, mind, offspring, and property), which are the main rights of human in this life.


Because religion is the main reformer in every aspect of human life, it was normal for laws to protect it, considering it one of human rights and the most important right, by making laws that help to protect it from everything might affect it.

The Quran has mentioned worships that establish faith and protect it in the believer’s hearts. Some are mentally such as thinking and meditating of Allah’s (S.W) creation to realize His greatness (S.W), and some are physically mentally such as prayers, or physically such as fasting, or financially like almsgiving or charity, or mentally financially such as performing pilgrimage.

To protect faith and religion, Allah (S.W) forbade believing in someone else except him, either by belief or by action. He (S.W) forbade everything leads to that such as exaggeration of obeying the prophets and the righteous, to believe they are agents between Allah (S.W) and his creation, and to believe that good or bad is in anyone else’s hand except Allah (S.W).

Allah (S.W) obligated the community and the government to protect religion, to ease the means of practicing it. Thus, it must defend it; prevent every thing that leads to disobedience and disbelieving, by stopping the guilty and performing the punishments according to the law.


Life is Allah’s (S.W) gift to human, and no one has the right to trespass it, even the person himself; Allah (S.W) creates humans and honors them to perform His (S.W) tasks on earth, and to test their capabilities of performing of worshipping Him (S.W).

Islam protected humanity by its laws. It obligates the community to look after the poor and give them the basic needs, shelter, food, drink, clothing and other needs of life. It obligates charity and almsgiving, which come under the law of cooperation and helping one another among individuals and organizations to achieve social solidity in the society.

Islam guarantees a good and noble life for humanity; thus forbidding humiliation, annoyance, and harm.
والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتاناً وإثماً مبيناً
“And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.” (Holy Quran 33:58).

Islam considers aggression or assault upon human life as a great crime and one of the seven serious crimes in life, which destroys both religion and life. Prophet Mohammad, warning Muslims, said,
اجتنبوا السبع الموبقات
“Avoid the seven great sins.” His companions asked, “What are they?” He (s) replied,
الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق،
وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف،
وقذف المحصنات المؤمنات الغافلات
“Joining others with Allah (S.W) – in worship or other issues – , magic, killing a person, except by right and fair judgment, earning money by interest, misuse and benefiting from an orphan’s money, running away from the battle, and defamation the faithful pure women, who did nothing wrong.”

Allah (S.W) considers the aggression or assault upon one soul as equal to the aggression or assault upon the entire human race.

من أجل ذلك كتبنا على بني إسرائيل أنه من قتل نفساً بغير نفسٍ أو فسادٍ في الأرض فكأنما قتل الناس جميعاً ومن أحياها فكأنما أحيا الناس جميعاً ولقد جاءتهم رسلنا بالبينات ثم إن كثيراً منهم بعد ذلك في الأرض لمسرفون

“On that account: We ordained for the Children of Israel that if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land.” (Holy Quran 5:32).

The Holy Quran describes Muslims, who avoid slaying innocent people (which the Holy Quran calls them ‘the souls that Allah (S.W) has made sacred’) as true Muslim believers. The Holy Quran says,

والذين لا يدعون مع الله إلهاً آخر ولا يقتلون النفس التي حرم الله إلا بالحق
ولا يزنون ومن يفعل ذلك يلق أثاماً

“Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; and any that does this (not only) meets punishment.” (Holy Quran 25:68).

The Quranic verses continue to warn of attempts on the life of innocent people, and give the wronged person the right to ask for fair and just punishment for his/her opponent.

ولا تقتلوا النفس التي حرم الله إلا بالحق ومن قتل مظلوماً فقد جعلنا لوليه سلطاناً فلا يسرف في القتل إنه كان منصوراً

“Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him nor exceed bounds in the matter of taking life; for he is helped (by the Law).” (Holy Quran 17:33).

The Islamic Law of Equality is one important warranty that prevents the spreading of crime. The person, who knows that killing another person will definitely lead to his/her own death, will avoid committing such crime; consequently, people will feel safe, live in peace, and enjoy the right of living.

The Holy Quran says,

ولكم في القصاص حياةٌ يا أولي الألباب لعلكم تتقون

“In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.” (Holy Quran 2:179).

To preserve and keep this great principle (protecting the lives of people), the Holy Quran legislates Jihad for the sake of protecting the weak from prosecution and death.

وما لكم لا تقاتلون في سبيل الله والمستضعفين من الرجال والنساء
والولدان الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها
واجعل لنا من لدنك ولياً واجعل لنا من لدنك نصيراً 
الذين آمنوا يقاتلون في سبيل الله والذين كفروا يقاتلون في سبيل الطاغوت
فقاتلوا أولياء الشيطان إن كيد الشيطان كان ضعيفاً

“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help! Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.” (Holy Quran 4:75 – 76).

I need to mention here, that the first life that Allah (S.W) forbids aggression upon is the person’s own life. The person who commits suicide or harms him/her self will be subject to grave and harsh penalties and punishment. Prophet Mohammad said,

من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى فيه خالداً مخلداً فيها أبداً، ومن تحسَّى سُمَّاً فقَتل نفسه؛ فسُمُّه في يده يتحساه في نار جهنم خالداً مخلداً فيها أبداً، ومن قتل نفسه بحديدة فحديدته في يديه يجأ بها في بطنه في نار جهنم خالداً مخلداً فيها أبدا

“Whosoever jump from a mountain, drinks poison (with the intention of killing him/her self) will be in the Hellfire forever. Whosoever kills him/herself with a piece of iron, he will continuously do the same to him/herself in the hereafter, while he/she in the Hellfire and remain forever.”


The mind, the ability to reason, and the ability to understand are properties of humanity, which Allah (S.W) gives to us and honors us above the other creations.

ولقد كرمنا بني آدم وحملناهم في البر والبحر ورزقناهم من الطيبات
وفضلناهم على كثيرٍ ممن خلقنا تفضيلاً

“We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.” (Holy Quran 17: 70).

Islam considers the mind entrusted and responsible for religious and secular responsibilities. The mind is the means that leads and guides a person to know the great facts, which Allah (S.W) asks us to discover using sound reasoning, and not just blind faith.

أم اتخذوا من دونه آلهة قل هاتوا برهانكم إن كنتم صادقين

“Or have they taken for worship (other) gods besides him? Say, “Bring your convincing proof.” (Holy Quran 21: 24).

The mind leads anyone, who thinks deeply and reasonably of this universe, to the existence of Allah (S.W) and His characteristics.

إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب

“Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding.” (Holy Quran 3: 190).

Islam forbids neglecting the mind doing its duties of showing and leading a person to the truth, welfare, and the goodness of his/her life on earth and in the hereafter. Therefore, Allah (S.W) forbids magic, sorcery, and any other deeds that affect our mind and prevent it from performing its duties.

Furthermore, Islam forbids alcohol in all its forms and considers it a satanic abomination and deceiving to humans, in which Satan wants to destroy the relationship between the person and his/her Lord (Allah (S.W)) by making him/her imbibe alcohol and keep him/her away from prayer and other worship. In addition, Satan, in this way, intends to destroy the social relationships between people.

Allah (S.W) says,

يا أيها الذين آمنوا إنما الخمر والميسر والأنصاب والأزلام رجسٌ من عمل الشيطان فاجتنبوه لعلكم تفلحون  إنما يريد الشيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسر ويصدكم عن ذكر الله وعن الصلاة فهل أنتم منتهون

“O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper. Satan’s plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain?” (Holy Quran 5: 90 -91).


Sexual reproduction is the means that keeps human species in existence, and for that reason, Allah (S.W) creates the sexual impulse in both sexes. Allah (S.W) calls humans to keep their progeny by forming families through marriage, which Islam considers is the only lawful way of having children and maintaining our species.

Islam encourages marriage and states its rules, restraints, and duties in a perfect social system, which organizes the relationships between the husband and wife and among the family in general. Islam also imposes a number of duties on the parents towards their children, among these are to raise and educate them well, to care for them, to meet their needs, and many other things, which are the requirements of ideal parent-hood.

In addition, Islam forbids aggression on the child by burying him/her alive or by intentional abortion, and considers it a great sin.

ولا تقتلوا أولادكم خشية إملاقٍ نحن نرزقهم وإياكم إن قتلهم كان خِطئاً كبيراً

“Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.” (Holy Quran 17: 31).

In order to protect the family, Islam forbids adultery, any other shameful deeds, and whatever leads to these deeds; such as the mixing of men and women.

ولا تقربوا الزنى إنه كان فاحشةً وساء سبيلاً

“Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).” (Holy Quran 17: 32)

In addition, Islam imposes the wearing of a veil for women in front of strange men to avoid seduction and sexual desire, for in Islam; women are precious jewels protected from being trifled with, misuse, and abuse. Allah (S.W) says,

يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن
ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفوراً رحيماً

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.” (Holy Quran 17: 59).


Property is the mainstay of life, and Islam considers it as Allah’s (S.W), which He (S.W) makes man a guardian over it, and allows him/her to earn them in lawful ways and use them moderately.

Islam encourages work, production, and earning money and other property by lawful means.

هو الذي جعل لكم الأرض ذلولاً فامشوا في مناكبها وكلوا من رزقه وإليه النشور

“It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.” (Holy Quran 67: 15)

In this regard, the Prophet Mohammad awakens the Muslims’ desire to work, and considers work as worship that brings the person closer to Allah (S.W). He (s) said,

ما كسب الرجل كسباً أطيب من عمل يده،
وما أنفق الرجل على نفسه وأهله وولده وخادمه فهو صدقة

“No earning is better that what the person earns from his own work, and whatsoever the man spends (in lawful matters) on himself, his wife, his children, his family and his servant is charity.”

Once, the Prophet’s (s) companions noticed the activeness and the hard working of a man, they asked the Prophet saying, “We wish that his hard work was for the cause of Allah (S.W).” Prophet Mohammad replied,

إن كان خرج يسعى على ولده صغاراً فهو في سبيل الله،
وإن كان خرج يسعى على أبوين شيخين كبيرين فهو في سبيل الله،
وإن كان يسعى على نفسه يعفُّها فهو في سبيل الله،
وإن كان خرج رياء ومفاخرة فهو في سبيل الشيطان

“If he did so to care for his children, his old parents, or for himself (In lawful deeds), it is for Allah’s (S.W) cause, and if he did so for pride and hypocrisy, then it is for Satan’s cause.”

There are two types of earnings, one is pleasant, and the other is noxious. The pleasant earning is the substance that one earns in lawful ways, such as trading, manufacturing, agriculture, and public and private employment.

يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم واشكروا لله إن كنتم إياه تعبدون

“O ye who believe, Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.” (Holy Quran 2: 172).

The noxious earning is the property that one earns in exploitive ways, such as lending money with interest, bribes, tricks, and trading in goods that are harmful to humanity.
ولا تأكلوا أموالكم بينكم بالباطل وتدلوا بها إلى الحكام لتأكلوا فريقاً من أموال الناس بالإثم وأنتم تعلمون
“And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people’s property.” (Holy Quran 2: 188).

In this regard, Islam has a comprehensive principle. Allah (S.W) says,

ويحل لهم الطيبات ويحرم عليهم الخبائث

“He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).” (Holy Quran 7: 157) Thus, any earning that does not harm the person who earns it or others is a lawful and pleasant, and the remainder of the earnings are noxious and forbidden.

Islam also guides how to spend money correctly. It does not allow one to spend as he/she wishes. Squandering and spending without control and Neglecting paying the rights of the poor, are satanic deeds. Allah (S.W) says,

وآت ذا القربى حقه والمسكين وابن السبيل ولا تبذر تبذيراً 
إن المبذرين كانوا إخوان الشياطين وكان الشيطان لربه كفوراً

“And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.” (Holy Quran 17: 26 – 27).

These properties are Allah’s (S.W) giving and means that He (S.W) made us as heirs and guardians to use them for lawful purposes, and the greatest deed among these lawful deeds is to spend and give charity to the poor and the needy. Allah (S.W) says,

وآتوهم من مال الله الذي آتاكم

“Give them something yourselves out of the means which Allah has given to you.”(Holy Quran 24: 33).

وأنفقوا مما جعلكم مستخلفين فيه فالذين آمنوا منكم وأنفقوا لهم أجرٌ كبيرٌ

“And spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity),- for them is a great Reward.” (Holy Quran 57: 7).

Islamic Laws and instructions protect these five essentials, which are important human rights. Whomsoever considers and practices them, Allah (S.W) will reward him/her with happiness in this life and the hereafter. Whomsoever ignores and turns away from them; will face misery and punishment on the Day of Judgment.

فمن اتبع هداي فلا يضل ولا يشقى 
ومن أعرض عن ذكري فإن له معيشةً ضنكاً ونحشره يوم القيامة أعمى 
قال رب لم حشرتني أعمى وقد كنت بصيراً 
قال كذلك أتتك آياتنا فنسيتها وكذلك اليوم تنسى

“Whosoever follows My Guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment. He will say: “O my Lord! why hast Thou raised me up blind, while I had sight (before)? (Allah will say): “Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded.” (Holy Quran 20: 123 – 126).


EDL Claim the Quran Teaches Terrorism

Smite at their Necks

The non Muslim hate preachers out there who often claim the Quran is a book of terror, that it orders the death and destruction of all non-believers, one of the most common verses they use to prove their argument is verse 4 of Surah Muhammad which is the 47th Surah in the Noble Quran.

The verse reads:

Therefore, when you meet the Unbelievers (in fight), smite at their necks; At length, when you have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are you commanded): but if it had been Allah’s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah, He will never let their deeds be lost.”

The non-Muslims hate preachers quote this and claim this is the verse of terrorism and murder. But is that the case? Or is it the same case as always, that the non-Muslim hate preachers are simply being dis-honest with themselves, and their fellow people, deliberately twisting the true meaning of these verses. Seeking to show some verses and hide others. We shall expose their sly and unjust claims.

Let us analyse this verse to see if it does truly preach terrorism or not. The part that the non-Muslims hate preacher uses the most with this verse is when it reads:

Therefore, when you meet the Unbelievers (in fight), smite at their necks…”

The verse is referring to battle, and war, that in a battle, when we meet the unbelieving army that we should aim for the neck. Is that terrorism, is that barbaric? Off course not, this is very logical, and this is the harsh reality of wars and battles, people get killed, and people go into a battle and war with the intention of killing their enemy. If an army gives you instructions on how to attack your enemy during combat, would that be classified as terrorism? Of course it wouldn’t, so why is it classed as terrorism or barbarity when the Quran gives Muslims instructions on how they should fight during a battle with an enemy?

So therefore there is nothing wrong with this part of the verse, it does not preach terrorism, or barbarity, not even close…try another one!!

The second part of the verse that the non-Muslim hate preacher has a problem with is when it reads:

“…bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom…”

What exactly is wrong with this command? Logically after a battle there is a winner and a loser, and obviously after a battle several enemy combatants will come into the hands of the opposition, and logically they will be taken in as prisoners and held for ransom. Is this cruel? Is this barbarity? Not even close, this is the simply the harsh reality of war, in war and battle you risk death, and you risk capture, this is the reality of such events.

Furthermore, why do they not notice that the verse even says the prisoners can be released out of generosity or ransom! A ransom is not the only means of freedom, a Muslim has two options, either let the person go out of your own generosity, or if you want, you can get a ransom out of the prisoner.

So in conclusion this verse preaches no terrorism, it preaches no barbarity, all it gives are commands for the Muslims on how they should fight their enemy during battle, and what they should do with any prisoners they have.

The Islamic Terrorist Threat

The Islamic Threat

In recent years, a great deal of attention in the media has been given to the threat of “Islamic Fundamentalism”. Unfortunately, due to a twisted mixture of biased reporting in the Western media and the actions of some ignorant Muslims, the word “Islam” has become almost synonymous with “terrorism”.

However, when one analyses the situation, the question that should come to mind is: do the teachings of Islam encourage terrorism?

The answer: certainly not! Islam totally forbids the terrorist acts that are carried out by some misguided people. It should be remembered that all religions have cults and misguided followers, so it is their teachings that should be looked at, not the actions of a few individuals.

Unfortunately, in the media, whenever a Muslim commits a heinous act, he is labelled a “Muslim terrorist”. However, when Serbs murder and rape innocent women in Bosnia, they are not called “Christian terrorists”, nor are the activities in Northern Ireland labelled “Christian terrorism”. Also, when right-wing Christians in the U. S. bomb abortion clinics, they are not called “Christian terrorists”.

Reflecting on these facts, one could certainly conclude that there is a double-standard in the media! Although religious feelings play a significant role in the previously mentioned “Christian” conflicts, the media does not apply religious labels because they assume that such barbarous acts have nothing to do with the teachings of Christianity. However, when something happens involving a Muslim, they often try to put the blame on Islam itself — and not the misguided individual.

Certainly, Islamic Law allows war – any religion or civilization that did not would never survive – but it certainly does not condone attacks against innocent people, women or children. The Arabic word “jihad”, which is often translated as “Holy War”, simply means “to struggle”. The word for “war” in Arabic is “harb”, not “jihad”.

“Struggling”, i.e. “making jihad”, to defend Islam, Muslims or to liberate a land where Muslims are oppressed is certainly allowed (and even encouraged) in Islam. However, any such activities must be done according to the teachings of Islam. Islam also clearly forbids “taking the law into your own hands”, which means that individual Muslims cannot go around deciding who they want to kill, punish or torture. Trial and punishment must be carried out by a lawful authority and a knowledgeable judge.

Also, when looking at events in the Muslim World, it should be kept in mind that a long period of colonialism ended fairly recently in most Muslim countries. During this time, the peoples in these countries were culturally, materially and religiously exploited – mostly by the so-called “Christian” nations of the West. This painful period has not really come to an end in many Muslim countries. The majority of Muslim countries are still controlled by the non-Muslims through agencies such as the World Bank, the IMF and the UN. These agencies, in effect, control the economies of many Muslim countries. The weapon of sanctions is used when a Muslim country steps out of line, resulting in tens of thousands of deaths through starvation. Failing this, they resort to carpet bombing of entire Muslim cities to impose their ‘new world order’.

Also, through the media, people in the West are made to believe that tyrants like Saddam Hussein in Iraq and Moamar Qaddafi in Libya are “Islamic” leaders — when just the opposite is true. Neither of these rulers even professed Islam as an ideology, but only used Islamic slogans to manipulate their powerless populations. They had about as much to do with Islam as Hitler had to do with Christianity!

In reality, many Middle Eastern regimes which people think of as being “Islamic” oppress the practice of Islam in their countries.

So suffice to say that “terrorism” and killing innocent people directly contradicts the teachings of Islam, yet Muslims are the biggest victim of terrorism or, to be more precise, state terrorism. The 650,000 deaths in Iraq since the US led invasion is testimony to that.

Taking Aid and Help from USA and Permitting them to Build Bases in KSA

A question put to me by a brother…

Allowing the American troops on Arabian soil, why and what was the reasoning ? Jazakhallah khair.

My Answer:

” Oh you who believe do not bring yourselves in front of Allah and his messenger…” (surah Hujarat v2) – your opinion has no weight after Allah and his Messenger (s) have spoken.

” and warn all those who oppose his order (s) that a trial will befall them or a dreadful punishment.”

Regarding the fatwa give by Ibn Baaz allowing the American troop on Arabian soil this is the background and the proofs that their scholars brought to allowed it.

During the first gulf war when Iraq invaded Kuwait, the Iraqi troops massed on the border of Kuwait and kSA. The Saudi intelligence had informed the KSA government that an attack was iminant from the Kuwaiti, Saudi border. Now the Saudi army in comparison to the Iraqi army was far much smaller and less equipped and less trained. Remember USA armed Iraq to the teeth during the war between Iran and Iraq. They also trained Sadaam after that and his army and sold him much weapons and planes etc. as for Saudi they have a small army, no match for Iraq. KSA own intelligence found that Iraq was massing its troops on the border, so KSA believed they had no choice and that Sadaam may very well attack them next. So they decided to create a deterrent ‘using’ the Americans help. And I reiterate the word ‘using’.

On another note the Kuwaitis and Saudis have enjoyed a long relationship of co-operation and love between them. Many Saudis have relatives in Kuwait and vice versa. The tribal system is spread from Suadi to Kuwait for example the most biggest tribe in Kuwait is the al Utaibi tribe and this is also the largest tribe in KSA. The two governments have a pact to aid each other for many years. Even in the time of Mohammed ibn Abdul Wahab there was some faint links there between the two areas. So the fact Saudi came to the help of Kuwait when it was oppressed is to no surprise.

The messenger (s) said: “aid your brother the oppressed and the oppressor. The companions said we understand how to aid the oppressed but how do we aid the oppressor. He (s) replied: “by preventing him from his oppression”

So the hadeeth above is a general hadeeth  which covers the proof for Saudi to intervene in the matter and aid the oppressed and prevent the oppressor. The matter remaining is why did they use the Americans and allow them to build bases.

This following narration was explained to me by one of the students of sheikh ibn baaz about 3 years ago when I attended a course in Ryaad. He told us that sheikh ibn baaz was amongst the committee of major scholars when they were all summoned by the king Fahd. The king explained to the committee of major scholars the situation exactly as he was briefed by the Saudi intelligence. He further explained the dangers and possible consequences if Iraq was to attack Saudi. He further explained their own abilities and inabilities and why they needed the aid of USA. He finished his explanation by saying: “I do not want to be responsible on the day of judgment for this decision, so I refer the matter to you all (my scholars and learned people) I urge you to fear Allah and tell me if it is permissible for me to use the Americans as a deterrent to help defend the Kingdom and aid the oppressed Kuwaitis.”

The ulema finally gave the verdict of ‘necessity’ for the king to seek aid from the USA and use them to defend their lands and fight Iraq to aid the Kuwaiti people.

Here is the evidence some of the scholars produced to justify seeking the aid of USA and the permissibility of their presence in the KSA.

Before I begin it is worth mentioning here that there is established difference of opinions amongst the scholars over the permissibility of seeking aid from the disbeliever’s in fighting where there is a necessity. So those who say it is impermissible have their evidences and scholars behind them and those who say it is permissible in necessary situations also have their evidences and scholars behind them. So this issue is not one of clear-cut prohibition as the jhadist and takfiri and HT and other than them claim. So there should not be a wala and bara over this matter there should be tolerance.

Here are the evidences from the scholars who see it permissible to take aid from non-Muslims in fighting at times of necessity.

  1. The hadeeth of Dhee Mukhbir who said I heard the messenger of Allah say:” you will have a peace treaty of safety with Rome and you will both fight together an enemy behind you” (Ahmed and Abu Dawood)
  2. That which shafi in his musnad wrote from Ibn Abass that the Prophet (s) took aid and help from people of the Jews in his battles and gave them a share (of booty). (Tirmidhi in 4/128 said  this hadeeth is hasan ghareeb)
  3. The hadeeth that the Messenger (s) took help and aid from Safwan Ibn Umayah in the battle of Hunain by his shields. Safwan said to him (s): “ are you taking this by force Mohammad?” He (s) replied: ” No rather to pay back”  it was also narrated in some narrations that the shields were between 30 and 40 in number in other narrations it states they were 100. (Ahmed, Abu Dawood, Nisaai and al Hakim)
  4. That which was narrated by Abu Dawood that Safwan Ibn Umayah took part in the battle of Hunain with the Prophet (s) and he was at that time a mushrik and the Quraish said to him you fight with Mohammed yet you are not upon his religion? He replied “ working for the Quraish is better than working for Howzaan (another tribe)  and the Prophet gave him a share in the booty from the amount kept for softening the hearts of disbelievers.
  5. That which is found in the books of seera where the Prophet (s) wrote an agreement between the Muslims and the Jews.. he took an oath from them and allowed them to practice their religion and keep their wealth and placed conditions on them. From those conditions was: “and between us is to aid and help one another against any one who attacks the people of this agreement… “ it also stated that they would aid and help one another against anyone who attacks Madeenah.”(seera Ibn Hisham 2/119)
  6. That which has come in the hadeeth when the Prophet (s) was in Dhil Hulaifah during the year in which the battle of al Hudaibiyah took place he sent a spy from Khazaa’ah to bring him information about the Quraish and this spy was a mushrik. (Zaad al Ma’aad 3/288 and Jaami al Usool 8/297)
  7. That which has been narrated about the tribe Khazaa’ah they went out with the Prophet (s) to conquer Mekka the Muslims from them and the disbelievers from them. (Neel al Awtaar 8/45 and Rawdah al Nadiyah 2/483)
  8. That which was narrated by Bukhari where the Prophet hired the experience of Abdullah bin Ureekath al thaily during his hijrah from mekka to madeenah he was experienced in routes and maps and was a disbeliever upon the religion of the Quraish. (Fathul Bari, 7/232)
  9. The generality of the saying of the Prophet (s) “ verily Allah will aid this religion by a corrupt person” (Bukhari)
  10. That which was reported by Ibn Hazam in his Muhala with his narration from Sad ibn Abi Waqas that he fought in battle with some Jewish tribes and he obeyed their instructions.
  11. That which is established in Bukhari and Muslim and other sunnan that the Prophet (s) sought aid and help from the munafiqeen and they went out with him on jihad in many battles. San’ani and Shaowkani relate from Sahibul Bahr that there is Ijmaa on seeking help and aid from the hypocrites in fighting. (Subul al Salam 4/104 and Neel al Awtaar 8/44)
  12. Taking aid and help from the disbelievers at times of necessity is in line with the well known principle of fique              “necessities permit the prohibited’

Sayings of the scholars who said it is allowed at times of necessity:

Imam an Nawawi said in his explanation of the hadeeth: “ I will not seek help from a mushrik”.. “there is also a hadeeth showing that the Prophet (s) sought help from Safwan bin Umayah before he became a Muslim. So some scholars took the first hadeeth as final. However, Imam Shafi and others said: “if he is a disbeliever with a good opinion about the Muslims and there is a need for the help and aid then it is sought from him otherwise it is disliked and the two ahadeeth are harmonized in this way.” (Sharhu saheeh Muslim 2/198)

Imam Ibn Hajr al Askalani in Fathu Bari in his explanation of the hadeeth :”verily Allah will aid this religion by a corrupt person” said: “al Muhalab and other than him said: this hadeeth does not contradict the hadith of the Prophet (s) “ I will not seek the help of a mushrik” because it was either

  • specific for that time or
  • the meaning from the hadith is a corrupt person who is not a mushrik.

Imam Shafi answered this by affirming the first opinion brought as proof  that it was abrogated by Safwan ibn Umayah aiding the Prophet (s) in Hunain whilst he was a mushrik.(Fathul Baari 6/179)

There are many other scholars who permitted aid and help from the non Muslims in war but this short essay will become a long one if I continue so I will suffice with this.

Lastly I want to mention that there is also a number of ahadeeth to prove it not permissible to take them as aid and helpers in such a situation. So the matter is not decisive and clear cut so toleration of each others views must be accepted. As for those jhadists and takfiris who use the fatwa of Ibn Baaz to hurl abuse at the scholars, and take them out of the fold of Islam then they are not but misguided individuals with pure hatred for dawah as salafiyah, may Allah fix their affairs open their hearts and guide them aright.

Terrorism in the Quran or Self Defence?

The often misquoted verse of Jihad in its correct context

Many times when non-Muslims argue against the Quran, claiming it preaches violence and terrorism, they go on to quote Surah Al Baqarah verse 191, the verse reads as follows:

“And slay them wherever you catch them, and turn them out from where they have turned you out; for trial and oppression are worse than killing; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.”

The non-Muslim hate preachers and orientalists quote this verse and argue that the verse teaches terrorism, and that the verse commands Muslims to slay the unbelievers wherever we catch them. Does the passage actually preach terrorism? Or is that the non-Muslim hate preacher quoting this passage out of its proper context? Well the answer is that the verse is being quoted out of context, which is very sad because it is blatant mis-interpretation and blatant lying because it is not difficult to quote this passage in context, here is the context of this passage:

The verse before it reads:
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.

Then the verse in debate says:
“And slay them wherever you catch them, and turn them out from where they have turned you out; for trial and oppression are worse than killing; but fight them not at the sacred mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.”

But read on to the verse after the verse in debate for a clearer picture:
But if they cease, Allah is oft-forgiving, Most Merciful

Now carry on to the subsequent verse:
And fight them on until there is no more trial or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who continue oppression.

So here is the passage being quoted in context, and as you can see when the verse is quoted in context one will notice there is no terrorism or genocide being preached or advocated! The context is if MUSLIMS GET ATTACKED then Muslims have the right to attack back, and the context is very clear in that. The theme comes into play on verse 190, not verse 191 which non-Muslims hate preachers quote alone. The non-Muslim should quote from verse 190 onwards, if they did that they would see that this is a defensive war, not an offensive one, if people attack the Muslims then the Muslims have the right to attack back, and that is exactly what these verses are saying.

The verses even say that if the people who started the fight begin to stop and make peace than we too must also stop and make peace as well, far from terrorism!!

So it is that simple, verse 191 does not advocate terrorism or genocide, it advocates self-defense as can be seen from it in context starting from verse 190.

Leaflets & Articles Refuting Extremism {Download PDF}

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You will need Adobe or Foxit PDF reader

The khawaarij Ideology will Continue to Appear Until the Last Hour
Judging by other than what Allah has revealed – the correct explanation
Sayings of the scholars regarding those who do not judge by what Allah has revealed
Principles of Takfir
Violent Islamic Radicalisation – its root causes
The Evil End of A Terrorist
“Muslim Terroris” The Myth:
The Early Khawaarij Sect & The Takfiris of Today

Extremism in Takfeer

Extremism in Takfeer Part 1 of 13 – Introduction
Extremism in Takfeer Part 2 of 13 – Principle One
Extremism in Takfeer Part 3 of 13 – Principle Two
Extremism in Takfeer Part 4 of 13 – Principle Three
Extremism in Takfeer Part 5 of 13 – Principle Four
Extremism in Takfeer Part 6 of 13 – Principle Five
Extremism in Takfeer Part 7 of 13 – Principle Six
Extremism in Takfeer Part 8 of 13 – Principle Seven
Extremism in Takfeer Part 9 of 13 – Principle Eight
Extremism in Takfeer Part 10 of 13 – Principle Nine
Extremism in Takfeer Part 11 of 13 – Principle Ten

more parts coming soon insha’Allāh

Did the Prophet Mohammed kill a Jewish Poet?

Did the prophet Mohammed kill a Jewish Poet?

An EDL member claimed in a post that the Prophet Mohammed killed many people unjustly and was a murderer and warlord.

One of the incidents he quoted to justify his claim was that the prophet (s) ordered the killing of a Jewish poet, so his companions carried this out.

I gave some foundations in a post which all of a sudden disappeared soon after I posted it and the thread closed down – typical of that forum! (EDL forum that is). It was so disappointing especially when I wrote extensively about why and how fabricated ahadeeth (sayings and actions of the prophet) appeared in the early and later part of Islam and what the scholars of Islam did and are doing to expose them and confine them.

However the foundations I mentioned spoke mainly about the authenticity and science of hadeeth. It also related reasons why orientalists made up lies about Islam and how Allah (God) promised he would preserve the truth (Islam). The way he preserved it was through bringing forth scholars who specialised in checking the authenticity of ahadeeth, and incidents attributed to the Prophet Mohammed.

The EDL member then said:
“Ok, according to Bukhari, Muhammed ordered the death of Ka’b ibn al-Ashraf, what level of authenticity do you regard Bukhari as?”

I said: Indeed the level of Bukhari is authentic and its ahadeth are acceptable, and we do indeed find part of the incident of the poet being assassinated (Kaáb ibn Ashraf) in Bukhari. However it is only part of the complete incident. To arrive at a complete picture of the incident we need to examine other sources as well to see the truth of the incident and why he was killed.

So when we look further a field we find according to Montgomery and Watt (orientalists) that he (Kaáb ibn Ashraf) plotted with the Quraish to kill the Prophet Mohammed. This would not have been a problem had Kaab been at war with the him but remember he was a Jew in Madina and bound by a treaty with the Muslims. After the Quraish suffered a defeat at the battle of Badr he became treacherous to his oath and agreement and went to Mecca to incite the Quraish and plot to kill Mohammed. Thus according to the customs of the society at that time (Jews, Christians, Muslims and Pagans) one who breaks his oath or treaty with an aim to kill others is to be killed. So that is why we found no objection to his killing by the remaining Jews in Madinah, they were shocked and fearful after the incident.

Uri Rubin also quotes from early sources claiming that Zamakshari, al-Tabarsi, al-Razi and al-Baydaw all agreed with the above and added that Mohammed was informed by Gabriel that Ka ‘b had signed an agreement with the Quraish to kill the Prophet Mohammed.

As for his (Kaáb ibn Ashraf) insulting poetry against the Prophet Mohammed, this crime was secondary to his plotting to kill Mohammed. Ka áb use to write and openly speak his evil poetry in Madinah about the Prophet where the Prophet was residing with his companions, yet the prophet did not kill or ordered his killing there. He could have easily killed him then if that was the reason for killing him. But no Ka ab was killed in Mekka when he went to plot the killing of Mohammed and incite another war between the Quraish and the Muslims. He was assassinated by the Prophets companions in Mekka.

So the situation was not as you claim; that Mohammed killed a poet for making up poetry insulting him.

You have a better, clearer picture of the incident. I am sure no one would disagree that to kill someone who is plotting to kill you, and also inciting another war is a wise and praiseworthy decision.

Sheikh Khalid al Anbary on the Woolwich Killing

Sheikh Khalid al Anbary on the Woolwich Killing


We have read the news from the international newspapers about a Muslim who lives in London who transgressed against a non-Muslim soldier in the street of London.


This type of action is not permissible from the shariah of Allah Most High, and subhaan-Allah on the same day another Muslim man killed a Muslim Saudi soldier in a town called Taif and this is from the biggest evidence that terrorism does not differentiate between Muslim and non Muslim. So a Muslim country had been harmed by extremism and terrorism just as non Muslim countries have been harmed.


So I say this action the Muslim man conducted is not allowed in the shariah of Allah Most High because he lives amongst the people of Great Britain and has British nationality. The scholars of Islam have said that nationality or visa attained at entrance into a non Muslim country is considered as an established agreement of safety (of that country) which a Muslim must uphold and not exposethe people of that country he has entered into to any type of harm or evil and corruption.


In this regard the Prophet (s) said in an authentic hadeeth narrated by Abdullah Ibn Amr:  “whoever kills one who is under an agreement… (Meaning between them and us is an agreement or oath, and as I mentioned before the nationality or visa from a non Muslim country is an indication of the agreement and oath).


The prophet (s) also said: “whoever kills one who has an oath of safety will not smell the fragrance of paradise, and its fragrance will not be smelt for the distance of forty years.”


Also Abu Dawood and Abu Ya’laa narrate that the prophet (s) said: “whoever oppresses one who is under a pledge, or belittled him or burdened him with more than he could bear or took from him something which he has not consented to then I am his evidence (against you) on the day of judgment.”


The Muslims have made ijmaa on, that if a Muslim enters a land of the non Muslims then it is an obligation upon him to make the residents and citizens of that country feel safe and it is not allowed for him to harm any one of them not by killing them, stealing from them or any other form of harm, evil or corruption.


If it was said, and it was said; that he (the murderer) done this because the British soldiers are killing Muslims in some countries, then I say even in this situation it is not permissible for you to negate the oath, agreement which you have undertaken yourself  the day you were given nationality or you entered the country with a visa. This is because Allah Most High said in Surah al Anfaal: 

“and if they seek help from you in the religion then upon you is to aid them.  Except in the case where there is an agreement between you and a people. Allah is all aware of what you do. (Anfaal: 72)


So between you and the citizens is an oath as exemplified by the nationality you have obtained.


Imam Muslim narrates that Hudaifah and his father were on their way to Madeenah and they met some polytheists of Quraish whom they took a pledge with that they would not fight with Mohammad (s). So when they met with the Prophet (s) they mentioned that the polytheists took a pledge and oath from them. So the prophet (s) said leave us (do not fight with us in al Badr) we will seek Allah help against them.” So he rejected them and told them to fulfill their agreement with the Quraish.


So Islam is a religion of upholding oaths and agreements.  So indeed the Messenger is the Messenger of mercy in truth. Such transgressions like this (murder) are presenting Islam in the most ugly light for the non-Muslims.

Islam has been seen in reality, in the eyes of the non Muslims, as terror, the exact terror which does not know except the spilling of blood and killing of the innocent thereafter creating a barrier in the way of Islam and the way of Allah Most High. This is what I wanted to say in this regard.


May His peace and blessings be upon Mohammad (s)

When is Fighting the Enemy not Permissible

There is a saheeh hadith in Imam Ahmad collection that the Messenger of Allah (s) said:

 “Give glad tidings to this ummah of a high status in the sight of Allah, aid from Allah, empowerment in the earth. So whoever from them does a righteous action of the hereafter for the dunya he will have no reward for it in the hereafter.”

So the glad tiding will come and the promise is true without any doubt. But comprehend the condition of this glad tiding which is Sincerity. As he (s) states: “So whoever from them does a righteous action of the hereafter for the dunya..” This action in its appearance will look good but the intention behind it is for the dunya, so they will not be helped by Allah. What about the one who does not do a righteous action, rather he does evil deeds??

<…and let him not associate any partners with Allah in his worship..> Surah Khaf

So the condition, is that the actions we do, must not contain any shirk inside it, it should be solely for the sake of Allah.

<…and they have not been ordered except to worship Allah sincerely making religion for him alone..> Surah Al Bayinah

A group of believers went out with the Messenger of Allah in the battle of Hunayn amongst them were those who were new in Islam. They passed by a tree, which the mushrikeen use to hang their swords on for good luck, called Dhaatul Anwaat. They said to the Messenger: oh Messenger of Allah make for us a Dhaatul Anwaat just as they have a Dhaatul Anwaat

 The Messenger said to them: “Allahu Akbar or Subhan-Allah by he who’s hand my soul is in, verily it is a sunnan, you have said a thing which the people of Musa said: <Make for us a god like unto their God.>Araf 138

The Messenger did not leave them to say what they want because they were new in Islam, because it is not permissible to remain silent with regards the rights of Allah that he should be worshiped alone. This is an enormous condition.

So as long as this ummah does not take heed in establishing tawheed. As long as this ummah remains silent over the magicians, sorcerers, those who give out ta’weez, worshipers of graves, worshipers of peers and faqeers it is not possible for this ummah to witness help from Allah, to witness empowerment on the earth.

Also contemplate the anger of the messenger of Allah upon what they asked for. And understand they only asked for hanging the swords, they did not worship the tree or call upon it, or eat its dirt, or place flowers around it, or do tawaf around it. Yet He (s) still admonished them.

Contemplate also, that the Messenger (s) was on his way to battle. With all the worries on his mind of preparing and engaging in battle he stopped all that to attend to a matter of Tawheed and shirk! He did not say, I will deal with this problem after the battle, because of its serious nature and connection to victory of the imminent battle ahead.

How do you think his (s) anger would be upon those who actually call for help and aid from a person in his grave or carry some of the soil from his grave in his pocket or around his neck? or do tawaf around the grave.

Ibnu Qayim (rh) said:

If by taking this tree to hang swords on it, and stand around it is associating partners with Allah. Bearing in mind they did not worship it and did not ask anything of it, then what about standing around a grave and calling upon the dead for help?[1]

Today, we find amongst us those who blame the people of tawheed for not going out to fight with them in jihad when they fight with worshipers of graves and people of shirk and biddah.

We find them complaining about unity and blaming us for causing disunity. What unity will come, what victory will come what aid and help will come from Allah if we do not free ourselves from shirk and biddah.

Ibn Taymiah teaches tawheed in a defensive battle:

When the tatar took aver the land of Shaam, the Muslims went out to fight them, amongst them were those who were involved in doing acts of shirk. Ibn Taymiah use to correct their aqeedah and call them to tawheed as he mentioned in his reply to al Bakari were he states…

 “And some of our elders from the shayookh of those who have insight from our companions use to say: this is the greatest thing you have clarified for us: “that this knowledge is from the fundamentals of the religion.” And this person and others like him use to call upon the dead, believing they were present. They may have done worse than that because they would only call upon the dead in extreme circumstances, calling for a cure and aid and help…when the enemies would come they would call upon the dead seeking help in the deceased from the difficulty facing them…” [2]

You should know that this battle Ibn Taymiah is speaking about was a defensive Jihad, as some say when it is defensive we do not need to correct the tawheed before we defend. On the contrary, here you can see Ibn Taymiah correcting their aqeeda first.

Even if there were righteous people in the army, which contained shirk they would be defeated.

Ibn Taymiah then said after these words: “Those who seek help from them (the dead) if they were with you in the fighting they would be defeated as those of the Muslims who were in the battle of Ahud were defeated.”

So understand here the importance of correcting the aqeeda of those who fight or call themselves ‘mujahideen’. Even if there were righteous amongst them they would loose.

And what about those who fight and wage war on the people of tawheed how would it be if you fought in their rows. (Like in Afghanistan the 7 party alliance)

Ibn Taymiah brought an excellent point here because those Muslims who took part in the battle of Uhud did not do shirk, or call to shirk, they sinned, they disobeyed Allah Messenger. What about those of today who make shirk, call to shirk and fight the people of tawheed calling them wahaabis and so on.

Is it comprehendible that the Muslims will be victorious, will be empowered by Allah and be raised in his sight when they have so much shirk and biddah in them? Is it truly possible for us to get victory right now?

“Give glad tidings to this ummah of a high status in the sight of Allah, aid from Allah, empowerment in the earth. So whoever from them does a righteous action of the hereafter for the dunya he will have no reward for it in the hereafter.”

He who left fighting because of biddah and shirk

Then he Ibn Taymiah may Allah have mercy on him said:

This is why the people of knowledge of this religion did not fight at that time because of the lack of legislative fighting which Allah and his Messenger ordered with. They did not fight because of the evil and corruption and impossibility of attaining Allah help, where there would be no reward in the dunya or the hereafter…many of them who took part in this fighting though it was unlegislative they will be rewarded for their intention…[3]

Umar Ibn Abdul Aziz said:

“Do not fight with the Qadariyah because they will not be aided by Allah.”[4]

Victory of the Muslims against the Tatar came only after they corrected their Aqeeda

 Then he Ibn Taymiah said:

“And when the people fixed their affairs and where truthful in their asking for help and aid from their lord he helped them against their enemy with a mighty aid, such that the Tatars where never defeated in such a way before. So when the correct worship of Allah and following of his Messenger was applied, which did not exist before then Allah helps his Messenger and those who believe in this life and the hereafter…”[5]

This clearly shows there is no empowerment in the earth until the correct religion is empowered first. As Allah states:

< Verily Allah will not change a condition of a people until they change their themselves …> Ar-Rad, verse11

[1] Ighathatu allahfaan 2/ 205

2. Talkhees al Kitaab al istigaatha 2/731 – 738

[3] Talkhees al Kitaab al istigaatha 2/731 – 738

[4] Narrated by Ibn Batta in Al Ibana / Al Qadr  1848

[5] Talkhees al Kitaab Al Istigaatha 2/731 – 738