Thursday, November 20, 2014

Hijaab Series: Hijaab and Peer Pressure/Work


We are still continuing the series on Hijaab and this time the topic we wish to tackle is of great importance. Many of us growing up in western countries like America and Canada all recognize the term "peer pressure" especially throughout high school when taking certain subjects.

Peer pressure is basically the influence of your surroundings, your peers. Peers can be friends, classmates, and those who you are around most of the time. What does peer pressure have to do with the hijaab?

Alooooot. Right now in almost every high school in America, where you do find Muslim students, there are always some sisters who do not wear hijaab at all. How is this so? We have all heard the stories through high school. "Oh so and so takes off her hijaab at school. I wonder if her parents know...shes too scared to wear the hijaab..." These are some similar words we would hear about those sisters who removed the hijaab at school. And then there is the other group of sisters who wear an improper form of hijaab. And these sisters you can tell they want to wear the hijaab and not completely remove it but at the same time they are affected by who they mostly hang out with so they do not pay good attention to their hijaab. And then alhamdulilah there are the sisters who do wear the proper hijaab (with or without niqaab but the conditions of the hijaab are met). May Allah reward these sisters for the struggles they go through and for not caring what others think of their way of dress. May Allah purify their intentions and keep them firm on the hijaab and may He also bless them with noble manners and strong Deen.

As for my sisters who remove their hijaab at schools and those who do not wear the proper hijaab then I also make duaa for you. I ask Allah to bless you and to have mercy on you and I ask Allah to make the hijaab easier for you and understanding this Deen in general.  I ask Allah to make your struggles and troubles with hijaab and other issues easy for you. Know my sister that you are not alone. Know that the shaytaan is our sworn enemy. Whether you are a practicing muslimah or not, the shaytaan will never leave in misguiding you until your last breath. Therefore, my sister look at your surroundings first and foremost. What is it that is preventing you from being firm on your Deen? Is it bad friends/companions? If so, please pick and choose your friends wisely my sister because the prophet (sala allahu alayhi wa sallam) said, "A person is upon the religion (way) of his close friend, so beware whom you befriend!"[ Recorded in Sunans Abi Dawud and Tirmidhi]

 and he also gave us the example of a good and bad friend. As for the good friend, the prophet (sala allahu alayhi wa sallam) said, "The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell."

So when you surround yourself with good friends, they will always benefit you one way or another but only good influence will come out of being with them. You will always gain something from a good friend and the good friend will gain from you as well.  And even if you two have to part paths for some reason, you will at least take a lot of good with you from this friend. In other words, both sides benefited from each other. 

As for the bad friend, the prophet (sala allahu alayhi wa sallam) said, Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell." [Al-Bukhaari and Muslim]

Being around non-practicing individuals will definitely have its take on you whether you realize right away or not. Just like the good friend benefits you in a good way, the bad friend will have nothing but bad influence on you. Even if this person is good and you seem happy to always be around her but lets say she does not pray or she is always using curse words, this will definitely leave some traces on you sister. That is why the prophet used this example for the bad friend. When you happen to be around someone who is using fire for his work, if you are near him, your clothes may accidentally catch fire and if this does not happen then you will definitely leave him smelling of burnt material. 

So be careful my sister. Even if you are someone who guards her prayers and does not curse but you are always with an individual who does not pray and is involved in a lot of munkar (bad deeds) you must do one of two things. Either you benefit this sister and remind her of Allah and call her to the right way without letting her influence you. You have to be the one always reminding her of Allah and either she will listen to you or will leave you. Both are of good for you. If she listens to you then alhamdulilah you get the reward of guiding her and you have also earned a good friend; on the other hand, if she does not listen to you and chooses to leave you then alhamdulilah you do not have to worry about bad company any more.The other thing is, if you know she will not listen to you no matter how much you advice her then you must leave this person for the sake of Allah.

Public Schools:

Public schools are the worst places to send our Muslim kids too. There is so many bad influences surrounding our Muslim teens and it really becomes hard for their to practice their Deen properly in such a filthy environment. There is not only kufr(disbelief) taught in these schools, but  the muslim teen is exposed to many negativities such as boyfriends/girlfriends nonsense, bad language, music, drugs, zina, students and teachers who are homosexuals and thus promote their perversions among the students to make them accept gays, lesbians, bisexuals and other backward things. 

The parents have a huge responsibility when leaving their sons and daughters in such environments. Parents can't  leave them in these schools and not except them to get influenced somehow. Its like the example of one who tied the hands of a person and threw him overboard in the ocean and then says to him "make sure you don't get your clothes wet ok?" Does this make any sense? Of course not.

My sister, apart from choosing good friends, make sure to also renew your emaan (faith) and connection with Allah. The Deen doesn't just become hard on you for no reason, there must be a sin that you are committing thats making the hijaab hard on you as well. The prophet (sala allahu alayhi wasallam) said, "Be mindful of Allah and He will be mindful of you." [Sunan Tirmidhi]  So it can be drawn from this hadeeth the opposite of its meaning. If you do not remember Allah and do not guard yourself, then He will not be there for you. You have to remember in Allah in times of ease so and He will remember you in times of difficulty when you truly need Him. Many people often turn toAllah and start practicing when a calamity strikes them and right after Allah ta'ala helps them , they go back to their old ways. This is not correct. We should remember Allah all the time, in moments of ease and in moments of difficulty. 

Analyze yourself my sister. When was the last time you prayed Fajr? When was the last time you prayed 5 times a day and ON time? When was the last time you said a good word to your parents and listened to them? When was the last time you read the Quran? When was the last time you attended a halaqa or lecture?

Know and realize sister that Allah is always watching you. He is the Ever-Watchful.  Allah (swt) says, "Verily, your Lord is Ever-Watchful." [Surah al Fajr:14] and He (azza wa jall) also says, "And Allah is the All-See-er of what you do." [Surah al Hujurat:  18] 

Whether you are at home, school, club, hookah lounge, at your friends place, the mall, the movies, the masjid, and everywhere! Remember to FEAR ALLAH WHEREVER YOU ARE.

If you follow this rule throughout your life, wallahi you will see the bliss in obeying Allah and you will rarely fall from the straight path. Yes, guidance is from Allah alone and He alone turns the hearts as He pleases. But the more good you do and the more you do it for the sake of Allah, the more Allah will keep you strong on the right path. Never lose hope in Allah my sister.

It is the same thing for the sister who works. Make sure to not be influenced by your co-workers whether they are non-Muslims or not so practicing Muslims. Make sure to maintain your Islaamic identity no matter what, do not change yourself to be accepted by others and to conform to the western ideals and so on. Your Islaam is your greatest blessing and your role as a Muslim woman who maintains the hijaab is your identity. A true friend will choose to be your friend and respect you for who you are. 

Tips for sisters dealing with bad influence at home, school, work:

- Surround yourself with good sisters

- Fix your obligations such as praying five times a day, and etc.

- Listen to lectures and attend halaqas at the masajid

- Read the Quran and its meaning

-Make lots of duaa and read the daily adhkaar (duaas, morning and evening duaas)

- Lessen your contact with people who are a negative influence in your life

-If they are family, advice them with wisdom and patience and do not let them influence you in a bad way but rather make sure you influence them :)

- Seek advice from good/religious family members and people you know of.

Allah knows best. 

Tuesday, November 18, 2014

Hijaab Series: Why Hijaab?

This will be a series of hijaab related topics for sisters. The topics will range from hijaab (its purpose, ruling, virtues, hijaab related issues, niqaab, its ruling, virtues, and niqaab related issues)

First and foremost my dear muslim sister, you should thank Allah (swt) for blessing you with the greatest blessing of all, Islaam. You are part of the ummah of the final and greatest of prophets, Muhammad ibn Abdillaah (sala allahu alayhi wa sallam). This is the greatest honor, for one to be a Muslim and a member of the best of nations as Allah azza wa jall has stated in the Noble Revelation. You, my sister are a descendent of the greatest of women, Maryam, the mother of our noble messenger, Eesa (Jesus,alayhi salaam). You are a descendent of hers with this hijaab you carry with you. 
Know my sister that this hijaab is not just a piece of cloth. It is a mark of emaan (faith and belief), it is a mark of tawheed (because you are wearing it for the One and Only), it is a mark of hayaa (modesty, because you choose to cover yourself with it from those forbidden to look at you). Therefore, this hijaab should mean a lot to you. 

Hijaab is more than just a garment or covering your hair. Many sisters have a wrong perception of the hijaab. Hijaab is belief,manners and more than just mere clothing. When you wear this in public you are representing the believing women. Therefore, purifying your intentions is very important and necessary my dear sister.

So why should you wear hijaab my dear sister?

1. Because Allah subhanahu wa ta'ala, your Creator and Maker, ordered you to.

This hijaab should not be worn carelessly by you my dear sister. As we know, this hijaab is a divine order from above seven heavens. This is the main thing you should understand about the hijaab.
This is where tawheed and sincerity (purity of intentions, ikhlaas) come in. As we know, the order of hijaab is in the Quran. Refer to Surah 33 ayah 53 and 59 and also Surah 24 ayah 31.

In both surahs, Allah swt addresses the divine order of the hijaab to whom? Al Mu'minaat. This means, "The Believing Women" or "The women of true faith" why did Allah not say, Al Muslimaat ?  Yes, you may say, "well believing women here means muslim women." but we can also see that there is a deeper meaning. When the Muslim women wears the hijaab in its correct form she is a woman of  faith because her belief in Allah is what is encouraging her to wear it.There is a connection between hijaab and emaan (faith). Hijaab increases the woman in Emaan because it is a divine order and realizing that you are obeying your Lord with it increases you in faith among other factors.

2. Because it is what the greatest of women wore.

Dear sister, know that you are a descendent of the best of women. Just like the companions were the best of men, the female companions were the best of women. They had the purest of hearts and never hesitated to obey Allah and His Messenger. A perfect example of this is when the ayah of hijaab came down, the mother of the believers, Aisha (radiya allahu anha) said:

“May Allaah have mercy on the first Muhaajir women. When Allaah revealed the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ they tore their aprons and covered their faces with them.”  [Saheeh al Bukhari]

And the mother of the believers, Umm Salamah (radiya allahu anha) narrated: “When the words ‘to draw their cloaks (veils) all over their bodies’ [al-Ahzaab 33:59] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of the covering.” [Classed as saheeh by al-Albaani in Saheeh Abi Dawood.] 

Look at the response of the women of faith. Both the Muhajiraat women (those who migrated to Al Madinah) and the Ansar (the women of al Madinah) had a similar response.  May Allah allow us to be like these women and to follow in their footsteps. They did not argue and ask questions. This is because their understanding of Islaam was pure and their fitrah was clean. The kaafir society did not pressure them nor did they compromise their religion for this world.  In times like ours, the sister who takes on wearing the proper hijaab in a non-Islamic society is looked at as a stranger and "extremist" but remembering these noble women and how they immediately answered the call of Allah should encourage us even more. Hijaab is for all times, not just then. 

3. Because you are a believing woman.

Why do you wear the hijaab my sister? Is it because you are forced to, your mom and dad force you to, your family and relatives wear it so you wear it to conform, your friends wear it and you like to be part of their group and not be an outcast, your school requires you to wear it??? What are your intentions in wearing this hijaab? This is the first question you should ask yourself.

Actions are based on intentions as the prophet (pbuh) informed us in the authentic narration. Are you wearing this hijaab out of sincerity and faith or you are wearing it to please others? Yes, our intentions count and we will be judged by our intentions. When you do something, always make sure you are doing it for the sake of Allah swt first and foremost. Of course this act has to be allowed (halal) to start with. Before you leave the house caked with eyeliner, lipstick, blush, and smelling of perfume, realize what is your intention for wearing the hijaab with all this? Does it not contradict the purpose of hijaab? Did not Allah say in verse 31 of Surat Noor to not display your beauty and adornments?? So how can you wear hijaab while displaying part of your adornments dear sister?? Fear Allah and review your intention.

You are responding to the call of hijaab because you are a mu'minah, a woman of faith.  You love Allah and His Messenger and thus respond to their call! Our main aim should always be to please Our creator above anything else. People will never be pleased with you no matter what you do, here Allah rewards you even for thinking to do a good deed! Look at how merciful your Lord is!

4. To help reduce the Fitnah.

We are in no doubt living in the ends of times. The Messenger of Allah has mentioned to us many signs of the Last Day, the Day of Judgment... the Hour. Some of these signs include; the increase of killing, zina, drinking of alcohol, increase in ribaa, increase in worldly competition, and some of the major signs which have been mentioned to us in the hadeeth include; the appearance of the Dajjal, Ya'juj and Ma'juj, the 3 Earth swallowings, and more.

One of these signs as is in the authentic hadeeth in Saheeh Muslim is, "And women who are dressed but naked..."  In this hadeeth the prophet (alayhi salatu wa salaam) talks about two types of people who will be in Hellfire he has not seen so far. The Messenger of Allah was show on different occasions the types of people of Hellfire. One of them as our Rasul said are the women who did not wear the proper hijaab and said "they are dressed but appear as though naked." Subhan Allah my dear sister, any person whom Allah has given a good sense of understanding will instantly understand these words. If you are in such a state of the women described in this hadeeth, then you should be afraid my sister. How can you not be when in the same hadeeth, the prophet (pbuh) says, these women will not get to smell the scent of paradise let alone enter it! Allahu akbar!  Do you not fear for yourself my sister? What if you are counted among these women. Turn to Allah and change for His sake before it is too late my sister. You are here on this Earth and in this dunyaa to worship Allah alone. Wallahi this Deen is easy and simple and it only becomes difficult when you make it so for yourself.  

Hijaab has been reduced to something more of a fashion nowadays. This is a great fitnah and we can see that this hadeeth taking place before our very eyes. We see women who are covered but their clothes are skintight and see-through. Ok. For the kaafir women this is understandable but for the Muslim woman??? How can a woman who believes in Allah and the Last Day wear something skintight or see-through and then wear a scarf over her head and call that hijaab?? This makes no sense at all.

 Our societies have truly become corrupt especially when the people of knowledge and responsibility are not even addressing these issues. The parents let their daughters dress as they please and even some husbands let their wives dress in this manner. Where has our Islaam gone?The men do not lower their gaze and the women do not cover. What do you thus get? A corrupt society. The scholars of the past would say when the times become worse that is when the woman should even cover up more even if she is already covered up in the obligatory hijaab! We are in very bad times. Do not let the western society fool you my sister. The level of emaan has decreased in us and that is why the men are corrupt and the women too. Both have failed in disobeying Allah. You do your part my sister and wear the correct hijaab and wallahi it will make you feel so honorable and happy. Happy that you are reviving the sunnah and that your hijaab is a slap in the face to those lustful, diseased eyes!

5. Hijaab is WORSHIP.

Yes. Hijaab is a form of ibaadah (worship). Ibaadah as defined by the scholars is any word or action that Allah the Most High loves and is pleased with wether it is takbeer (saying "allaahu akbar"), tahmeed (saying "alhamdulillaah") and so on.

The deeds in Islaam we are ordered to do (the Waajibaat) are all forms of ibaadah. For example: Salah, Fasting, Zakat, Hajj, growing the beard for men, learning the required things of the Deen, wearing hijaab, Jumuah prayer, Eid prayer, Jihaad, etc.

The same is with the optional and supererogatory deeds such as: sunnah fasting, reciting the Quran,praying sunnah prayers, seeking knowledge (to a certain extent).

Hijaab my dear sister is not a sunnah act but rather a mandatory(waajib) good deed. Allah did not ask you to cover your body with the proper hijaab, rather Allah said to His Messenger "QUL" meaning, "And say to the believing women..." This imperative verb implies obligation.

You are not wearing the hijaab for no reason my sister. You are rewarded for every time you leave your home in hijaab. Imagine that! Imagine the rewards especially for the sister who wears the proper hijaab in a place it is not really worn. You are getting the reward for; obeying Allah, giving indirect da'wah, and reviving a sunnah! Imagine the sisters who may see you and start practicing because of your influence. You are rewarded for their wearing hijaab too. Allah is indeed the Most Merciful. Therefore my sister, renew your intentions and have ikhlaas with this hijaab. Make your intention clear.

6. It is a mark of chastity and purity.

My dear sister, know that the hijaab is also a mark and a sign of a woman's chastity and righteousness. Nowadays, we see women who wear tight jeans and khimaar and call that hijaab. How is this clothing promoting chastity and purity when it: A. Does not fulfill the conditions of hijaaab and 2. gives the opposite idea of chastity and that is immorality. Trust me my sister, a woman who wears hijaab for the sake of Allah, wallahi in a millions years you will not see her wearing jeans or a tight shirt and a scarf and that being considered for the sake of Allah.  Never.

My sister, the type of clothes you wear, the way in which you wear the hijaab, and your manners all indicate your chastity and seriousness of the hijaab. Yes, there may be women who wear the correct hijaab and are in fact unchaste and hypocrites but in Islaam the rule is, we judge by the apparent (dhaahir) and not by what is inside because only Allah knows us better than our own selves.  So for those sisters who are always attacking the sisters in correct hijaab and accusing them of being hypocrites while they themselves are not wearing the correct hijaab, please FEAR ALLAH and look at your own self. Allah will ask you about your ibaadah on the Day of Judgment, not the ibaadah of so and so. Therefore, fix yourself my sister before attacking the one who is at least obeying Her lord one way. Don't complain about how others judge you and then go on judging another sister who covers better than you. If she has some faults and you have personal issues with her then that is you. Advice her in person and deal with her with regards to these issues but don't attack her hijaab and call her a hypocrite.

I address this because I have seen and heard of many sisters who do not wear proper hijaab always attacking sisters who do and it seems as though they justify not wearing hijaab because of the actions of these sisters. This is absolutely wrong and realize sister that you are still in sinning every time you go out in improper hijaab and that this sister you are attacking (even if she is horrible towards you and bad-mannered) is being rewarded as well for her hijaab. She has her deeds and you have yours. Like we said, Allah will ask you about you not her.

7. Hijaab is guidance. 

Realize my sister that when you wear the hijaab not only is it a sign of righteousness but it is also a sign of guidance. If the woman has the right belief in Allah and her aqeedah is sound then no doubt she gets many rewards for wearing  the correct hijaab. So make sure your belief in Allah is sound my sister. Otherwise your actions will be of no avail on the Final Day.

The woman of Sunnah are not the only ones who wear hijaab. For example, Shia women wear the full hijaab as well but of what use is the hijaab if you spend your life worshipping Allah a certain way, not on the way of Ahlulsunnah, not on the way of the prophets and companions? Imagine the state of such a person?! There are even non Muslim women  who wear the proper hijaab like some orthodox Jewish women but what good is their hijaab if they do not believe in Allah and His Messenger? 

This is what we call true bankruptcy.  So my sister, make it an effort to learn the correct aqeedah (belief) and that is the belief of the Quran and Sunnah through the understanding of the Pious Salaf.  There is no other way to success in this world and in the next except through this path. Do not be fooled by the callers to false ideologies and un-islamic ways my sister. Remember to always refer back to the Quran and Sunnah when you are in doubt of something. There are many false groups nowadays so it is important that we go back to the basics of our Deen and know our aqeedah. 

Im sure there are more reasons as to why the muslim woman should wear the hijaab but I will end here. My dear sister realize at the end of the day that you will be called to account for your actions. We all will. Do not let go of this hijaab just like you would never abandon Salah. Advice those near you who do not wear the hijaab to fear Allah and wear it. Hijaab is emaan. And we ask Allah to give us true faith and taqwa.

Wednesday, November 12, 2014

**Islamic View on Veterans/Remembrance Day**


Allah subhanahu wa ta'ala says in His Noble Revelation, (what means),

You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah . Unquestionably, the party of Allah - they are the successful. [Surat al Mujaadilah ayah 22]

 The Islâmic View Regarding Remembrance/Veterans/Armistice Day

Haytham Sayfaddîn 

Seeing as it is November, and the sale and wearing of poppies has begun, we know Remembrance Day is near. Let us look at some issues related to this day.

What is Remembrance Day?

The Department of Veterans Affairs [1] explains Remembrance Day as follows:

“Remembrance Day commemorates Canadians who died in service to Canada from the South African War to current missions. It is held every November 11.”
“In 1931, MP Allan Neill introduced a bill to hold Armistice Day on a fixed day – November 11. During the bill’s introduction, it was decided the word “Remembrance” would be used instead of “Armistice.” The bill passed and Remembrance Day was first conducted on November 11, 1931.”

Furthermore, Veterans Affairs Canada explains: “Every year on November 11, Canadians pause in a silent moment of remembrance for the men and women who have served, and continue to serve our country during times of war, conflict and peace. We honour those who fought for Canada in the First World War (1914-1918), the Second World War (1939-1945), and the Korean War (1950-1953), as well as those who have served since then. More than 1,500,000 Canadians have served our country in this way, and more than 100,000 have died. They gave their lives and their futures so that we may live in peace.” [2]

The Matter of Condolences for Disbelievers

As mentioned above, Remembrance Day “…commemorates Canadians who died in service to Canada…”
Some scholars have stated that it is permitted to give condolences to disbelievers, so some uninformed people may use this as an argument for the permissibility of participating in Remembrance Day activities. About this we say:
Firstly, the matter of permissibility is greatly differed upon. Yes; some permitted it, however others permitted it only with the intention and likelihood that the giving of condolences would bring the person (closer) to Islâm. And furthermore, others forbid it outright.
Ibn Muflih al-Hanbalî stated: “And it is forbidden to visit them due to sickness, to congratulate them and to express condolences to them…And it has come from him (i.e. Imâm Ahmad) that it is allowed. And it has come from him that (it is allowed) for a overriding benefit, like having hope that he will enter Islâm. This was chosen by our Shaykh (i.e. Ibn Taymiyyah), and this is the meaning of what was chosen by Al-Âjurrî, and that it was the opinion of the scholars; that he is visited and Islâm is offered to him. And Abû Dâwûd narrated (from Imâm Ahmad): If he wants to call him to Islâm, then yes.” [3]

And he placed this discussion in the in the chapter of “The Contract of Thimmah”, sub-chapter “The Rulings of the People of Thimmah” and the section of “The Issue of Visiting the People of Thimmah for Sickness, Congratulating and Condolences.”
Imâm Ibn al-Qayyim stated: “‘Section concerning congratulating them for marriage, a child, the return of someone absent, return of health, safety from misfortune and the like.’ And the narrations from Ahmad have differed concerning this. He permitted it at times and prohibited it at times. And the discussion about this is the same as the discussion concerning condolences, and visits for sickness, as there is no difference between them. And he must beware of falling into what many of the ignorant ones fall into from phrases that indicate acceptance of their religion. Like if one of them says: ‘May Allâh give you pleasure through your religion,’ or ‘give you strength through it.’ Or he says: ‘May Allâh honour you,’ or ‘…ennoble you,’ unless he was to say: ‘May Allâh ennoble you through Islâm and honour you with it,’ and the likes of that.” [4]
He also said: “So whoever congratulates a slave (human) due to a sin, an innovation or kufr, then he has made himself susceptible to the Anger of Allâh and His Wrath. And the people of piety from amongst the People of Knowledge would avoid congratulating an oppressor for being given a posting or an ignorant one for being given a position of judgeship, teaching or Iftâ’ (issuing religious verdicts). (They would do this) as a way to avoid the Anger of Allâh and falling out of status in His Eye. But if a person is tested with that, so he performs it due to an evil that he expects from them, so he goes to them and does not say anything but good, and he supplicates for them for accord and direction, then there is no problem with that.” [5]
It is important to note that these scholars and others have included the permissibility of giving condolences within chapters related to the People of Thimmah. These are people who have chosen to live under Islâmic law and adhere to strict stipulations; they are not people who are openly hostile toward Islâm and Muslims, nor are they people indifferent to Islâm.

Commemoration of Acts Performed For Other Than Allâh’s Sake

One may argue that the people being remembered died in defence of their lives, their countries and so on. About this we say:
By default, the fighting performed by disbelievers is not in the Way of Allâh; therefore, it is not rewarded and not accepted.
Allâh, تعالى, stated:
الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ  
﴾ Those who believe, fight in the Cause of Allâh, and those who disbelieve, fight in the cause of Tâghût﴿ [6] 

And we know that something that isn’t done for the Sake of Allâh is at the very least not rewarded, and will even go as far as being an act of shirk which necessitates disbelief.

On the authority of Abû Mûsâ al-Ash’arî, رضي الله عنه, who said: “A man came to the Prophet,صلى الله عليه وسلم, and said: ‘O Messenger of Allâh! What is fighting in the path of Allâh? As some of us fight out of anger, and some of us fight out of fanaticism.’ So he raised his head to him.” He (the sub-narrator) said: “And he did not raise his head to him except due to the fact that he was standing, then said: ‘Whoever fights so that the Word of Allâh is the Highest, then that is in the Path of Allâh, عز وجل .” [7]
Other causes for fighting mentioned in the Ahâdîth are desire to be mentioned/remembered, to be famous, to gain spoils of war, to show off or doing so out of courage. [8]
As the Messenger of Allâh, صلى الله عليه وسلم, said, “Verily, the first person who will be judged upon on the Day of Resurrection is a man who was martyred. So he is brought, then He verifies to him His virtues, so he recognizes them. He says, ‘Then what did you do with them?’ He says, ‘I fought in You (i.e. Your Sake) until I was martyred.’ He said, ‘You lied. Rather you fought so that it would be said, ‘(He is) Brave’, then it was said.’ Then He ordered for him, so he was dragged upon his face until he was thrown into the Fire.” [9]
On the authority of Abû Hurayrah, رضي الله عنه, that the Messenger of Allâh, صلى الله عليه وسلم, stated: “And whoever fights beneath a blind banner; becoming angry for the group, calling to the group or supporting the group, then he is killed, then his killing is one of Jâhiliyyah.” [10]
Furthermore, Imâm An-Nawawî stated: “It (i.e. ‘Imiyyah) is the blind matter, the reality of which cannot be distinguished. This was stated by Ahmad and the majority (of the scholars). And Is’hâq Ibn Râhwayh stated: ‘This is like a people fighting out of zeal (for their own group.).” And he said: “And its meaning is that he fights out of his own desires and his anger for it.” And he said: “And it means that he only fights out of zeal for his own group and his desires.” [11]
Imâm Nûr ad-Dîn Ibn ‘Abdil-Hâdî stated: “It is said that his statement, ‘…beneath a blind banner…’ is a metaphor for a group who gathered together upon an unknown matter, the likes of which is not known whether it is truth or falsehood. And in it (i.e. this Hadîth) there is (the conclusion) that whoever fights out of zeal (for a group, and) not to make the religion dominant nor to raise the Word of Allâh, then he is upon falsehood, even if what is being given zeal is correct.” [12]
So from this we see that fighting that is done without the correct intention and people who are killed under these banners are subject to punishment, even if they are Muslim. So what would the case be for people who are not even Muslim?

A False Justification for Participation

Some have argued that by participating in the activities of this day, they are merely adhering to the following Hadîth:
On the authority of ‘Abdur-Rahmân Ibn Abî Laylâ that Sahl Ibn Hunayf and Qays Ibn Sa’d were sitting in (the city of) Al-Qâdisiyyah. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land, in other words, from the People of Thimmah. They said, “A funeral procession passed in front of the Prophet, صلى الله عليه وسلم, and he stood up. He was told that it was the funeral of a Jew, so he said: ‘Is it not a living being (soul)?’” [13]
However, this is not evidence for participating in these ceremonies in the least. This is evident from the following nine points:
1-      The ceremonies performed on Remembrance Day are not for funeral processions passing by. These are rituals related to past deaths, so they do not fall under this Hadîth.
2-      These ceremonies are not done for all souls that have died; they are done specifically in remembrance of soldiers who have died. So they have nothing to do with respect for a soul; instead they are for reverence of people who have died fighting in other than the Path of Allâh.
3-      The Hadîth merely mentions standing while these ceremonies include standing, moments of silence, wearing of poppies, gun salutes, wearing of specific uniforms, and so on.
4-      The Hadîth is evidence for something performed year round, not merely one day a year.
5-      The Hadîth is not related to an ‘Îd of disbelievers while Remembrance Day is.
6-      When the Sahâbah performed this action, they were following a specific action of the Prophet, صلى الله عليه وسلم, while people taking part in these ceremonies today, are following legislation other than the Sharî’âh of Islâm.
7-      If we look at the initial reaction of the Sahâbah in the presence of the Prophet, صلى الله عليه وسلم, as well as the initial reaction of the Tâbi’în in the presence of the Sahâbah, we see that their default reaction was to abstain from any actions they perceived to be reverence of disbelievers, while today people rush to show reverence to them.
8-      Even when they reacted this way, the Prophet, صلى الله عليه وسلم, merely explained why they were standing, and did not rebuke them for the feelings and beliefs they had.
9-      When the Prophet, صلى الله عليه وسلم, stood up, he was not standing out of reverence for a dead disbeliever. Instead, we have other narrations that explain why he stood and told others to stand:
-          On the authority of Jâbir Ibn ‘Abdillâh, رضي الله عنه, who said: “A funeral procession passed by us, so the Messenger of Allâh, صلى الله عليه وسلم, stood up and we stood up with him. So I said: ‘O Messenger of Allâh, it is but the funeral procession of a Jew.” So he said: ‘Verily, death brings about panic.’” [14]
-          And on the authority of Anas Ibn Mâlik, رضي الله عنه, that a funeral procession passed by the Messenger of Allâh, صلى الله عليه وسلم, so he stood. So it was said: ‘It is the funeral procession of a Jew.’ So he said: ‘We only stood for the Angels.’” [15]
-          On the authority of ‘Abdullâh Ibn ‘Amr Ibn al-‘Âs, رضي الله عنهما, who said: “A man said: ‘O Messenger of Allâh! The funeral procession of a disbeliever (sometimes) passes by us; should we stand for it?’ He said: ‘Yes, stand for it, as you are not standing for it (in and of itself), rather you are only standing out of exaltation for the One Who seizes the souls.’” [16]

Following a Legislation Which Contradicts the Legislation of Allâh

As mentioned earlier, Remembrance Day is an actual day celebrated through legislation, not merely a customary act performed by some in their personal life. So by taking part in these celebrations, we are following legislation that outwardly contradicts the Sharî’ah.
Allâh, تعالى, stated:

إِنِ الْحُكْمُ إِلاَّ لِلّهِ أَمَرَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ 
﴾ The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not. ﴿[17] 
And He stated:

وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا  

﴾ And He makes none to share in His Decision and His Rule. ﴿ [18] 

And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî ash-Shâmî [19] (from amongst the seven types of recitation):

وَلَا تُشْرِكْ فِي حُكْمِهِ أَحَدًا  

﴾ And do not associate anyone as a partner in His Decision and His Rule. ﴿ [20] 

So Allâh, تعالى, forbid the associating of anyone else with Him in His Rule just as He forbid the association of anyone with Him in His worship, as He said:

﴿ وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا  

﴾ And let him associate none as a partner in the worship of his Lord. ﴿ [21]

So we see that in reality, when someone celebrates Remembrance Day, they are actually commemorating a day which is legislated as a holiday outside of the Sharî’ah.

Following Rituals That Are Not Islâmic Rituals

Celebrations are matters which are legislated as an act of worship, not a matter of worldly customs. This is evident in the Hadîth of ‘Â’ishah, رضي الله عنها, in which the Prophet, صلى الله عليه وسلم, said about the Day of Fitr or al-Adhhâ“Verily, every people has its celebration and verily this is our celebration.” [22]
Ibn Taymiyyah stated in his explanation of this Hadîth: “This is evidence in a number of ways: One of them is that his, صلى الله عليه وسلم,’s statement: “Verily, every people has its celebration and verily this is our celebration.” Indeed this necessitates each people being unique in their specific ‘Îd. As He, سبحانه, said:
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا  
﴾ And for every nation there is a direction to which they face (in their prayers)﴿ [23] 

And He, تعالى, said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا  
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [24] 
This necessitates each people being unique in their specific direction to face as well as their prescribed law. So if the Jews have an ‘Îd and the Christians have an ‘Îd, which is specific to them, we do not share it with them just as we do not share their direction of facing in prayer nor their prescribed law. And based upon this as well we would not allow them to share our ‘Îd with us.” [25]
Also, it has come on the authority of Anas Ibn Mâlik, رضي الله عنه, who said: “When the Messenger of Allâh, صلى الله عليه وسلم, came to Al-Madînah, they had two days when they would play. So he said: “What are these two days?” They said: “We used to play on them during the Jâhiliyyah.” So the Messenger of Allâh, صلى الله عليه وسلم, said: “Allâh has given you instead of them two days that are better than them: the Day of Al-Adhhâ and the Day of Al-Fitr.” [26]
Ibn Taymiyyah, رحمه الله, stated in his explanation of this Hadîth: “The way this is used as evidence is that the two days in Jâhilyyah were not upheld by the Prophet, صلى الله عليه وسلم, nor did he leave them to play during them as they customarily did. Instead he said: ‘He has given you two different days in their place.’ And something replacing something else necessitates abandoning what has been replaced. This is because it is not possible for the replacement and the replaced to be joined together at once.” [27]
Shaykh al-Islâm Ibn Taymiyyah, رحمه الله, also said: “Celebrations are part of the Sharî’ah, the clear way and the ritual acts of worship about which Allâh, سبحانه, said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا 
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [28]
And He said:
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ  
﴾ For every nation We have ordained religious ceremonies which they must follow. ﴿ [29]
…like the QiblahSalât and fasting. So there is no difference between their participation in the celebrations and their participation in all other rituals. So conforming in full with a celebration is conforming to kufr, and conforming to some of its branches is conforming in with some of the branches of kufr.’
“Indeed, celebrations are one of the most unique features that distinguish various legislations and among their most prominent symbols, so conforming to them is conforming to the most characteristic legislations of kufr and most prominent of its symbols. And there is no doubt that conforming to this may lead to complete kufr.’
“As for its most basic ruling, then at the very least, it is a (form of) disobedience. This was indicated by the Prophet, صلى الله عليه وسلم, when he said: “Verily, every people has its celebration and verily this is our celebration.” [30] And this is worse than participating with them in wearing the Zinâr [31] and its likes from their symbols, as those are manmade symbols which are not from the religion, rather the purpose behind them is simply to distinguish between the Muslim and the Kâfir. As for the celebrations and (religious) rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allâh.” [32]

So we see that the same address was used for ‘Îds as was used for the Qiblah of the Muslims.
So we see that ‘Îds are at the same level of the Qiblah, in that we cannot add, subtract or change anything regarding them within our religion.

Imitation of Disbelievers

It is a clear form of imitating non-Muslims in their actions that they themselves are known for. ‘Abdullâh Ibn ‘Umar Ibn al-Khâttâb, رضي الله عنهما, narrated that the Messenger of Allâh, صلى الله عليه وسلم, said: “Whoever imitates a people, then he is from them.” [33]
And ‘Abdullâh Ibn ‘Amr Ibn al-’Âs, رضي الله عنهما, said: “Whoever lives in the land of the non-Arabs, participates in their Nayrûz (Persian New Year) and their Mahrajân (Vernal equinox), and imitates them until he dies while in that state, he will be resurrected with them on the Day of Resurrection.” [34]

So here it is clear that imitating the disbelievers in aspects that are specific to them makes one deserving of being with them; in the worldly life, the Hereafter, or both, depending on what they have imitated.

Witnessing Falsehood

Allâh, تعالى, stated:
وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا 
And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass it by with dignity. ﴿ [35] 
It has been narrated from ‘Abdullâh Ibn ‘Abbâs, [36] Mujâhid, [37] Abul-’Âliyah, Tâwûs, Muhammad Ibn Sîrîn, Adh-Dhahhâk, Ar-Rabî’ Ibn Anas and others that what is meant by the falsehood in this Verse is the ‘Îds of the Mushrikîn[38]

This was also used as evidence by Imâm Ahmad Ibn Hanbal for the prohibition of participating in the ‘Îds of the Christians and the Jews, as was narrated by Ibn Taymiyyah. [39]

And this understanding is clearly seen in the narration from Sa’îd Ibn Salamah who heard his father who heard from ‘Umar Ibn al-Khattâb, رضي الله عنه, that he said: “Avoid the enemies of Allâh during their ‘Îd.” [40]

And Allâh, تعالى, knows best, and may the Blessings and Peace of Allâh be upon our Prophet Muhammad, his family, his companions and all of those who follow them on the correct path until the Day of Resurrection.

Haytham Sayfaddîn,
Edmonton, Alberta, Canada

[2] “A Day of Remembrance”, 2005, pg. 3,
[3] Al-Furû’”, Vol. 6/271-272
[4] Ahkâm Ahl ath-Thimmah”, Vol. 1/441
[5] Ahkâm Ahl ath-Thimmah”, Vol. 1/441-442
[6] Sûrat an-Nisâ’, 76
[7] Narrated by Al-Bukhârî (#123) and Muslim (#1,904)
[8] Look to “Sahîh al-Bukhârî” (#2810, #3,126 and #7458) and “Sahîh Muslim” (#1,904)
[9] Narrated by Muslim (#1,905)
[10] Narrated by Muslim in his “Sahîh”, (#1,848)
[11] Al-Minhâj Sharh Sahîh Muslim Ibn al-Hajjâj”, Vol. 12/238-239
[12] “Hâshiyat as-Sindî ‘Alâ an-Nasâ’î”, Vol. 7/123
[13] Narrated by Al-Bukhârî (#1,312) and Muslim (#961).
[14] Narrated by An-Nasâ’î (#1,921) and others. It was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,921) and elsewhere. Imâm Ahmad narrated it on the authority of Abû Hurayrah and it was declared “Hasan” by Al-Haythamî in “Majma’ az-Zawâ’id Wa Manba’ al-Fawâ’id”, Vol. 3/30, and Al-Wâdi’î in “As-Sahîh al-Musnad Mimmâ Laysa Fis-Sahîhayn”, (#1,462).
[15] Narrated by An-Nasâ’î (#1,928), and it was declared “Sahîh according to the conditions of Muslim” by An-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, Vol. 2/1007, and it was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,928).
[16] Narrated by Ahmad in his “Musnad”, Vol. 10/79, and it was declared “Hasan” by Ahmad Shâkir in his Tahqîq at this reference.
[17] Sûrat Yusuf, 40
[18] Sûrat al-Kahf, 26
[19] Refer to “Adh’wâ’ al-Bayân Fî Îdhâh al-Qur’âni Bil-Qur’ân”, Vol. 4/107, by Imâm Muhammad al-Amîn ash-Shinqîtî
[20] Sûrat al-Kahf, 26
[21] Sûrat al-Kahf, 110
[22] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[23] Sûrat al-Baqarah, 148
[24] Sûrat al-Mâ’idah, 48
[25] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 227.
[26] Narrated by Abû Dâwûd (#1,134). It was declared “Sahîh” by an-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, 2/819, Ibn Hajar al-’Asqalânî in “Bulûgh al-Marâm Min Adillat al-Ahkâm”, #138 and elsewhere, and As-San’ânî in “Al-’Uddah”, 2/540. Ibn Taymiyyah also declared it authentic according to the conditions of Muslim in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[27] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[28] Sûrat al-Mâ’idah, 48
[29] Sûrat al-Hajj, 67
[30] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[31] This was a type of clothing that was specified as specific to Ahl ath-Thimmah
[32] Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 241.
[33] Narrated by Ahmad in his “Musnad” Vol. 2/50 and Abû Dâwûd in his “Sunan”, (#4,031). This was declared “Sahîh” by Ibn Hibbân as mentioned in “Bulûgh al-Marâm”, (#437), Al-‘Irâqî in his Takhrîj of “Ihyâ’ ‘Ulûm ad-Dîn”, Vol. 1/359, Al-Bahûtî in “Kashâf al-Qinâ’”, Vol. 1/286 and others. It was also declared “Jayyid” by Ibn Taymiyyah in “Majmû’ al-Fatâwâ”, Vol. 25/331 and “Hasan” by Al-’Asqalânî in “Fat’h al-Bârî”, Vol. 10/282 and As-Suyûtî in “Al-Jâmi’ as-Saghîr”, (#8,593).
[34] Narrtaed by Al-Bayhaqî in his “Sunan”, (#18,642). It was declared “Sahîh” by Ibn Taymiyyah in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 233 as well as Ibn al-Qayyim in “Ahkâm Ahl ath-Thimmah”, Vol. 3/1248.
[35] Sûrat al-Furqân, 72
[36] Look to “Al-Jâmi’ Li’Ahkâm al-Qur’ân”, Vol. 13/78, by Imâm al-Qurtubî
[37] Look to “Ma’âlim at-Tanzîl”, Vol. 1/98, by Imâm al-Baghawî
[38] Tafsîr al-Qur’ân al-’Athîm”, Vol. 10/331, by Imâm Ibn Kathîr
[39] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 234-235.
[40] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,641). I asked the MuhaddithShaykh ‘Adul-’Azîz Ibn Marzûq at-Tarîfî, حفظه الله, about the authenticity of this narration and he stated that it is “Sahîh.”