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The Creed Of Shia
Shi'ism and Islam are indeed different religions. The divergence of Shiism from Islam can be summarized from the books which they consider most authentic, and the statements of their most respected scholars. Some of the proofs available to support this position are as follows:
1) The Imami Shia do not believe in or accept authentic texts such as Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawood or others. Indeed, regarding Imam Al-Bukhari, a shia scholar, Abdullah as-Subayti states: "He has transmitted strange and even abominable tales unsuitable even for the minds of superstitious Berbers and old Sudani women." (Taht Rayah al-Haqq) .
2) According to Imami Shia doctrine, the vast majority of the sahaba were liars and apostates.
One of the leading scholars of the shia, al-Kashshi, reported that Abu Ja'far said: "The people (including the sahaba) all became apostates after the Prophet's death except for three." When asked who they were, he replied, "Al-Miqdad ibn Aswad, Abu Dharr, and Salman as mentioned in the verse, 'If he (Muhammad) dies or is killed, will you then turn on your heels.'" (Rijal al-Kashshi pp12-13) .
In the book "Al-Kafi fil-Usool, a collection of ahadith attributed to the Prophet ﷺ and some of the Imams of the Shia, and held in the same esteem amongst shia as Sahih Bukhari is amongst the Ahl us-Sunnah, we find the following:
"Obedience to 'Ali is true humility and disobedience to him is disbelief in Allah." (vol.10 p.54)
"Whoever sets up another Imam besides 'Ali and delays 'Ali's caliphate is a polytheist." (vol.10 p.55) (this "hadith" refers to everyone who accepts the validity of the caliphates of Abu Bakr, 'Umar and Uthman. The Shia claim that the caliphate was stolen from 'Ali, and only he and his descendants have the right to rule the Muslims)
"Syrians are worse than the Romans, Madinites worse than Meccans, and Meccans openly disbelieve in Allah." (vol.10 p.107)
In explanation of the verse:
"On the day when the wrong-doer bites his hands saying, 'O if only I had taken the right path with the Prophet! O woe is me, if only I had not taken so-and-so as a friend!" (25:27-28)
One of the most highly respected scholars of Tafseer amongst the Shia, Al-Qummi, states that "so-and-so" is 'Umar ibn Al-Khattab رضي الله عنه. (astagfiruallah)
In reference to Talhah رضي الله عنه and az-Zubayr رضي الله عنه, Al-Qummi claims that Abu Ja'far said that the following verse was revealed about them;
"Verily the doors of Heaven will not open for those who deny Our signs and are arrogant towards them, nor will they enter paradise until a camel passes through the eye of a needle."(7:40)
He also adds that the camel in the verse refers to their camel. Thus, according to Al-Qummi, Talhahرضي الله عنه and az-Zubayrرضي الله عنه, who were both amongst the ten who received glad tidings of paradise from the Prophet ﷺ himself, will never enter paradise!
Imami Shia doctrine holds that most of the sahaba were the worst sort, liars and apostates all. There is even a special dua, called "Dua Sanamay Quraysh" (The two Idols of the Quraysh). In this prayer (falsely attributed to Abdullah ibn Abbas) Both Abu Bakrرضي الله عنه and 'Umarرضي الله عنه are cursed, and called "the two idols of the Quraysh". Shirk (disbelief) is attributed to the two caliphs, and their daughters, Ayesha and Hafsah, both wives of the Prophet ﷺ, are vilified. The prayer is published with the endorsement of the following major Imami Shia scholars:
1) Ayatallah al-Udhma Muhsin al-Hakeem .
2) Ayatallah al-Udhma Abul-Qasim al-Khoi .
3) Ayatallah al-Udhma Roohullah al-Khomeini .
4) Ayatallah al-Udhma Mahmood al-Husaini .
5) Ayatallah al-Udhma Muhammad Kadhim Shri'atmadari .
6) The chief scholar 'Ali Taqi at-Taqwa .
Imami Shia doctrine in fact holds that all who do not follow their doctrine are disbelievers and apostate from Islam, with the following hadith from Al-Kafi cited in support:
"Doubt about the Imamate of 'Ali is like doubt about the mission of Muhammad ﷺ and one who doubts both should be killed if possible, if he claims to be a Muslim. On the other hand, disbelievers are like the Jews and Christians and should not be killed for these reasons." (al-Kafi vol.6 p.393)
3) The Imami Shia have not only misinterpreted the Qur'an, but they have made actual alterations in the text itself:
The false verse, "And we made 'Ali your in-law" has been added to Surah Al-Inshirah (Al-Kafi p.289)
In 25:74, the verse "And make us a leader (Imam) for the God-fearing" is replaced with "And make for us a leader (Imam) from among the God-fearing."
Of even greater audacity is the addition of an entirely fabricated surah to the Qur'an, called, "Surah al-Walayah" Translation of this false surah is as follows:
1) O believers, believe in the Prophet and the guardian (wali), whom We sent to guide you to the straight path.
2) A Prophet and a Guardian, one from the other, and I am the Knower, the Wise.
3) Verily those who fulfill their covenant to Allah will have gardens of pleasure.
4) And for those who deny our signs when they are read to them,
5) Verily they will have a terrible place in Hell when they are called for on the Day of Judgment, 'Where are the wrong-doers who denied the messengers?'
6) He only created them in truth and Allah will surely make them victorious until a time in the near future.
7) Glorify the praises of your Lord and 'Ali is among the witnesses.
But perhaps the greatest level of audacity is in the assertion that the Qur'an that we now possess is not the true Qur'an at all, but rather a fabrication:
"Abu Baseer reported that he said to Imam Ja'far, "O Abu Abdullah (Imam Ja'far as-Sadiq) What is Mushaf Fatimah?" He replied "It is a Qur'an containing three times what is found in your copy of the Qur'an; yet by Allah, it does not contain even a single letter from your Qur'an." (Al-Kafi p.385)
4) The Imami Shia consider the Imams to be utterly infallible, incapable of even the slightest error. Hence following them, according to Shia doctrine is obligatory on all true Muslims until the Day of Judgment. In fact, reverence for these Imams is so great amongst the Shia that the Imams are believed to be on a level above even the Prophets or the highest ranking angels; A level wherein even the particles of the universe are subservient to them.
Khomeini asserts in his book, "Al-Hukumah Al-Islamiyyah", "Certainly the Imam has a dignified station, a lofty rank, a creational caliphate, and a sovereignty and mastery over all the atoms of creation. It is definitely a basic belief in our school of thought, that our Imams occupy a station unattainable by either an angel or a major Prophet. And, according to our narrations of hadith, before the creation of the universe, the greatest Prophet SAWS, and the Imams - peace be upon them - were in the form of light which Allah made orbit His throne and gave rank and proximity known only to Him. As was narrated in the hadith on miraaj, Angel Jibreel said, 'If I were to have come an inch closer, I would have been burnt up.' - that is, by the intensity of the Imam's light. It has also been narrated by them, - may peace be on them - that, 'We have certain states in relation to Allah not allowed to an angel or a great Prophet.' A similar status is accorded to Fatimah az-Zahra - may peace be on her..."
and in the same book, Khomeini also states regarding the Imams: "...because we cannot imagine the Imams being forgetful or negligent, and we believe that they perceive all things which could benefit muslims..." and "The Imam's teachings are like the Qur'an...they must be implemented and followed." This last statement finds it's support in a chapter of Al-Kafi entitled: "Surely people have no Truth except what came from the Imams and everything which did not come from them is false."
The Imams are thought to have absolute and infinite knowledge, despite what Allah says in the Quran;
"Verily the knowledge of the Hour is with Allah (alone). It is He who sends down rain, and it is he that knows what is in the wombs. Nor does anyone know what it is that he will earn tomorrow, nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)"(31:34)
This incredible belief that the Imams know the unseen can be amply attested by the following chapter headings in Al-Kafi fil-Usool.
1) Chapter: The Imams have knowledge of All that was given to the angels and the Prophets. (Al-Kafi p.255)
2) Chapter: The Imams know when they will die, and they only die by their choice. (Al-Kafi p.258)
3) Chapter: The Imams have knowledge of the past and future; and nothing is hidden from them. (Al-Kafi p.260)
Clearly, the book Al-Kafi fil Usool contains such extreme statements of kufr (disbelief) and shirk (polytheism) that it alone is sufficient to push anyone who believes in it into the Hellfire for eternity. Yet Ayatallah Khomeini states that the sum total of his religion is contained in it, saying: "Do you think it is enough for our religious life to have it's laws summed up in Al-Kafi and then placed upon a shelf?" (Al-Hukumah Al-Islamiyyah p.72)
What Do Scholars of Ahl us-Sunnah in the Past and Present say about Shia (Rafidah)? :
1) Imam Ash-Shafi'i: On one occasion Imam Shafi'i said concerning the Shia,
"I have not seen among the heretics a people more famous for falsehood than the Raafidi* Shia." and on another occasion he said; "Narrate knowledge from everyone you meet except for the raafidi* Shia, because they invent ahadith and adopt them as part of their religion." (Minhaj as-Sunnah an-Nabawiyyah) *
(Some shia at the time of the Alid Imam Zayd ibn 'Ali demanded that he make a declaration of innocence (tabarra) from whoever disagreed with 'Ali's right to be Imam. When Zayd refused, they rejected him, and became known as the "raafida" or rejectors. Those who followed Imam Zayd became known as Zaydis, and have very little difference from mainstream Islam. The Raafidi evolved into the the various Imami shia sects, the largest of which is the Ithna 'Ashari.)
2) Imam Abu Hanifah: It is reported that often Imam Abu Hanifah used to repeat the following statement about the raafidi Shia; "Whoever doubts whether they are disbelievers has himself committed disbelief."
3) Imam Malik: Once when asked about the raafidi Shia, Imam Malik said; "Do not speak to them or narrate from them, for surely they are liars." During one of Imam Malik's classes, it was mentioned that the raafidi Shia curse the sahaba. Imam Malik recited the verse,
"Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (48:29)
He then said, "Whoever becomes enraged when the sahaba are mentioned is the one about whom the verse speaks." (Tafseer al-Qurtubi)
4) Abu Zur'ah ar-Razi: He said of the raafidi Shia doctrine of cursing the sahaba, "If you see someone degrade any of the companions of the Prophet ﷺ know that he is a disbeliever. Because the Prophet ﷺ was real, what he brought was the truth and all of it was conveyed to us by way of the sahaba. What those disbelievers wish to do is cast doubt on the reliability of our narrators in order to invalidate the Qur'an and Sunnah. Thus the disbelievers are the ones most deserving of defamation."
5) Ibn Hazm al-Andalusi: During the period of Muslim rule in Spain, Imam Abu Muhammad ibn Hazm would often debate with the Catholic priests about their religious texts. He brought before them evidence of textual distortions in the Bible and the loss of the original manuscripts. When they replied by pointing out the Shia claims that the Qur'an has been distorted and altered, Ibn Hazm informed them that Shia claims were not valid evidence because the shia were not themselves muslims.
6) Imam Al-Alusi: He declared the raafidi Shia disbelievers because of their defamation of the sahaba. His position was based on the rulings of Imam Malik and other scholars. In response to their claim to be followers of the Ahl al-Bayt (the Prophet's ﷺ family) Al-Alusi said, "No, they are really followers of the devils and the Ahl al-Bayt are innocent of them."
7) Muhammad Rasheed Rida: This scholar was among those who worked sincerely for rapproachment between the shia and the sunni, and they in turn pretended moderation for his benefit. However, in the midst of his efforts, they caught him by surprise by presenting him with a number of their books which slander Islam. He then replied in a paper called As-Sunnah wa Ash-Shia in which he exposed their false doctrines and idolatrous practices.
8) Dr. Hilali: After living close to the shia for some years, the famous Moroccan scholar, Dr. Hilali wrote a paper on them in which he declared them to be disbelievers.
9) Abul-A'la Maududi: This great Pakistani scholar wrote an introduction to the book, "Ar-Riddah bain al-Ams wa al-Yaum" In it was written, regarding the Imami Ja'fari Shia, "despite their moderate views (relative to other shia sects), they are swimming in disbelief like white bloodcells in blood or like fish in water."
10) among the other contemporary scholars who have expressed similar views are: Sheikh Abdul 'Aziz ibn Baz, Sheikh Nassiraddin Al-Albani, Allama Ash-Shanqiti, Sheikh An-Nashashibi, Imam Ahmad Ameen, and Dr. Rashaad Salim.
Taqiyyah or Calculated Deception
One other Imami Shia doctrine that must be related is the doctrine of Taqiyyah, or dissimulation, (i.e. calculated deception). In support of this doctrine of deception, the shia attribute the following to Abu Abdullah (Ja'far as-Sadiq):
"Nine tenths of religion is taqiyyah (dissimulation), hence one who does not dissimulate has no religion." (Al-Kafi vol.9 p.110)
"He who conceals his religion has saved it, and he who makes it public has destroyed it."
"A believer who does not dissimulate is like a body without a head." (Tafseer al-Askari)
"Mix with them(i.e. non-shia) externally but oppose them internally." (Al-Kafi vol.9 p.116)
Concerning the verse, "Verily the most noble of you in Allah's sight is the most God-fearing(atqaakum)" , the shia attribute the following interpretation of "atqaakum": "That is, your deeds done by taqiyyah(dissimulation) (Al-I'tiqadat)
It is interesting to contrast this doctrine of calculated deception with Allah's statement in the Holy Qur'an:
"Surely those who hide from people the clear proofs and guidance, which we clarified in the Book(Qur'an), will be cursed by Allah and all those who curse." (2:159)
And the statement of the Prophet ﷺ who said: "Whoever is asked for knowledge and conceals it will have a bridle of fire around his neck on the Day of Judgment." (Abu Dawood, Tirmidhi)
I should stress that not all who are called shia hold to these deviant and idolatrous beliefs. As mentioned earlier, the Zaydi Shia hold no real differences of aqeedah, but only the political position that the Caliph should be from the descendants of 'Ali.
I am not writing this to insult anyone, nor do I wish to create fitnah. However, when the issue arises, I am compelled to state what I know. Anything I have stated correctly is from Allah, and any mistakes are from myself or shaytan
The Advice Of Abu Bakr As-Siddiq On His Deathbed
When he was on his deathbed, Abu Bakr (radiallaahu `anhu) summoned for Umar (radiallaahu anhu) to come him.When the latter arrived, Abu Bakr (radiallaahu `anhu) said, “Verily, I want to give you some final advice-if you will accept it from me:
- ‘Indeed, Allah ‘Azza wa Jall (the Possessor of might and majesty) has rights during the night, which He does not accept during the day; and rights during the day, which He does not accept during the night.
- And verily, He ‘Azza wa Jall does not accept voluntary acts of worship until obligatory ones are first performed.
- Do you not see that those who scales are heavy in the Hereafter are heavy only because they followed the truth in the world,for doing so was heavy upon them (i.e., it required striving and effort, like an upward climb). And it is befitting for a scale to be heavy when only truth is placed on it.
- Do you not see that those whose scales (i.e., scale of good deeds) are light in the Hereafter are light only because they followed falsehood in the world; and doing so was light for them (i.e. easy, without strain, like descending a downward slope). And it is only befitting for a scale to be light when only falsehood is placed on it.
- Do you not see that Allah ‘Azza wa jall revealed Verses that inspire terror, and Verses that inspire hope. This is so that a slave (of Allah) remains both hopeful (of reward) and fearful (of punishment), without taking his own life, and without hoping for anything other than the truth from ‘Azza wa Jall.
If you remember and preserve (i.e., apply) this advice of mine, then let no matter of the unseen world be more beloved to you than death-which, at any rate, is inevitable. And if you do not heed this advice of mine, then let no matter from the the unseen world be more hateful to you than death.”
[Transcribed from: Glimpses of the lives of the righteous people|Pages 114-115|Compiled by: Majdi Muhammad Ash-Shawawi|Edited by: Abdul Ahad (Aliq.)|Darussalaam 2005]
Talaaq: Divorce on the scales of Islamic Sharia'h
Talaaq: Divorce on the scales of Islamic Sharia'h
When a person wishes to worship Allah truly and properly, he must submit to Allah’s commands regardless of whether the commands are related to prayers, fasting, business transactions, marriage or divorce. And when not equipped with authentic Islamic knowledge (or when knowledge and understanding are not translated into action), and the person chooses to follow desires and whims over what’s prescribed in the noble guidance of Qur’an and the Prophet ﷺ, this will inevitably lead to problems in the various facets of the person’s life, especially in marital affairs.
Marital discord is not only exhibited by husbands but, in many cases, by wives, especially those influenced by the feminist movement or materialistic West, and who failed to turn completely to the Qur’an and Sunnah to live their lives. Such attitudes led to a great deal of marital discord among couples. Unfortunately, in many instances couples do not realise the steps needed to be taken to bring an end to such discord without hatred and desire for revenge; or for their marriage to return to its proper state, have been stipulated in the Qur’an and Sunnah over 1400 years ago.
The Prophet ﷺ said: “The lawful thing which Allah hates most is divorce.” This hadith shows divorce is among the legal things that are Halal but not good. It is Halal because sometimes the situation is so complicated that a man is compelled to divorce, when it is reasonable and there is no way out. Divorce is not good because it is a cause of enmity and also a cause of Satan’s delight. The commonly quoted hadith, “Marry and do not divorce for verily divorce causes the ‘ arsh (throne of Allah) to shake”, is a fabricated and da’eef (weak) narration deserving no consideration. Before delving into the key areas of divorce, it is worth pointing out that Divorce is a serious matter with no room for mockery or treating it lightly. The Prophet ﷺ said:
“There are three matters in which it is not permissible to joke: marriage, divorce and emancipation (of slave).”
The linguistic definition of Talaaq is the setting free. In the view of Islam, divorce means the immediate and future annulment of the marriage contract. This is confirmed in a plain declaration saying: “I hereby divorce you!” or indirectly saying, “I hereby consider you unlawful to me!” It can also be confirmed by a judge or in the absence of judge, a Muslim leader, on basis of the wife’s request. This is known as Khulu’. Divorce sometimes relieves the husband or wife of difficulty, when one of the two has a corrupt nature and a deficient faith; when the two do not agree in temper and purpose; or when their hearts repel and never go well together. Without love or agreement, the family structure collapses. The aim of the Sharia’h (Islamic law) is to establish a healthy family unit through marriage. If for some reasons it fails, there is no need to linger on under false hopes. Islam does not keep a couple tied in a loathsome chain to a painful and agonising position; instead, it allows divorce. It should only be resorted to when it becomes humanly impossible and due to unavoidable circumstances.
Causes behind Marital Discord and Divorce
Marriage is a co-operation aiming at creating a happy home and harmonious family. To achieve intimate relations, affection, and mercy, both husband and wife must abide by the laws of Sharia’h, committed to the teachings and orders of Allah and His Messenger. Marital discord and divorce rates are on the rise on a daily basis, due to the heedlessness of spouses towards the rights of Allah and the rights of each other. There are many contributing factors leading up to this bitter reality. Divorce rates have increased first and foremost as a result of transgressing the boundaries, not fulfilling the rights and duties set by Allah. And so Allah punishes a person or a married couple by causing destablisation within the marital relationship.
Divorce is increasing due to:
- Spouses disrespecting one another.
- Irresponsibility on the part of the husband. The Prophet ﷺ said: “…and the husband is the guardian of his household.” Divorce is increasing due to the husband not treating his wife with kindness. The Prophet ﷺ said during the farewell sermon: “Treat your women well and be kind to them for they are your partners and committed helpers.”
- Spouses not acknowledging each other’s good actions. The Prophet ﷺ said: “Whoever does not thank people, is not thankful to Allah.”
- Women disobeying their husbands with regards to lawful or permissible matters. The Prophet said: “If a woman prays her five obligatory prayers, fasts her month, guards her chastity, and obeys her husband, it will be said to her: ‘Enter paradise from any door you desire.’”
In addition, divorce rates are on the increase because of:
- Parents getting involved with the affairs of their married children, where they shouldn’t be getting involved.
- Transgressing the boundaries Allah has set with regard to gambling-consuming intoxicants such as alcohol and illicit drugs, attending mixed weddings, music and singing, not adhering to the correct Islamic apparel, purchasing houses and cars through riba (usury and interest), in addition to insuring them through prohibited means.
- More and more Muslims are refraining from paying zakaat, and due to their neglect and abandonment of Salaat, which the scholars of Islam said is one of the fundamental contributors towards divorce.
Procedure of Divorce
There are two ways by which divorce takes place. One is known as Talaaq Bid’I (an innovated divorce), and the other is known as Talaaq Sunni (divorce carried out in accordance with the teachings of Muhammad ﷺ). Talaaq Sunni entails the man uttering divorce at a time when he has not engaged in any sexual relations with her after her last menstruation, whilst his wife is in a state of purity. In other words, she is not menstruating or in a state of nifaas (post natal bleeding) and that he declares the divorce once only. And so if one of the previously mentioned conditions is violated, the divorce process is considered as having been carried out in an innovated manner.
Talaaq Bid’i, is where a man divorces his wife while she is menstruating or is in a state of post natal bleeding, or that he divorces her after having sexual relations with her after her last menstruation, or that he divorces her by verbalising the divorce three times in one utterance or one same sitting. This is the overwhelming opinion of the majority of the scholars, except that Imaam Ash-Shafi’ did not consider the utterance of divorce at one time as an act of innovation. Imaam ash-Shafi’’s opinion is refuted by hadith colleted from Bukhari and Muslim, whereby ibn ‘Umar, the son of ‘Umar ibn Al-Khataab رضي الله عنه, divorced his wife when she was menstruating. So ‘Umar رضي الله عنه asked the Prophet ﷺ about his son’s actions, to which he replied: “Command him to take her back, and keep her till she is purified, then has another period, then is purified. If he wishes he may keep her and if she wishes he may divorce her before having sexual intercourse, for that is the ‘iddah (period of waiting) which Allah commanded for the divorce of a woman.”
This hadith provides many clear insights: It is prohibited to divorce during menstruation period; without the consent of a woman, a man can withdraw his decision within the specified waiting period (‘iddah); and it is an act of heresy (bid’ah) to divorce a woman in the state of purification after menses, in which sexual intercourse is carried out. Islamic scholars have differed on the issue of whether divorce uttered while a woman is in menses is actually counted. The majority of the scholars say divorce has taken place and it is to be counted. This is the opinion of Abu Hanifa, ash-Shafi’, Maalik, Ahmad ibn Hanbal, An-Nawawi, and Al-Zaidiyyah. Those saying divorce has not taken place include the Dhaahiriyyah (the literalist school of thought), ibn Taymiyyah, his student ibn al-Qayim, and As-Sanaa’ni. The correct opinion (and Allah knows best) is that of the majority of the scholars. That is, the one who divorces his wife whilst she is in a state of menses is counted as one divorce. This is in light of what ibn ‘Umar himself has proclaimed in Saheeh Muslim and Bukhari that it was counted as one divorce against him.
Verbalising Divorce Thrice at One Time
What is the legal status of three divorces given together at a time? There are four famous different opinions among the scholars on this issue. The first opinion, which is the opinion of the four dominant schools of thought, is three divorces given together at a time befall and the woman is divorced. The second opinion is if the woman has carried out sexual intercourse, then three will befall, and if she hasn’t, then only one will happen. The third opinion is from the Mu’tazilah and Shia’, which says that three divorces at a time are nothing and have no legal status at all. The fourth opinion is this is only to be counted as one divorce. Among these different views the fourth opinion is the strongest and most logical.
The opinion that three divorces uttered at once is to be only counted as one is the opinion of Abu Bakr As-Siddiq, ‘Umar ibn AL-Khataab during the first two years of his Khilaafah, ‘Abdur-Rahmaan ibn ‘Awf, one of the ten companions given the glad tidings of Jannah, ‘Abdullah ibn Mas ‘ud, ‘Ali ibn Abi Taalib, ibn ‘Abbaas, ibn Taymiyyah and his student ibn al-Qayim, ibn Rajab al-Hanbali, Ash-Shawkaani, ibn Baaz, ibn ‘Uthaymeen, the great scholar of hadith Shaikh Al-Albaani, and many others (May Allah have mercy on them).
The conclusive opinion of these great companions and scholars is from authentic texts, which shed light on this controversial issue. The following hadith reported by Muslim is one of the main sources of evidence, whereby ibn ‘Abbaas رضي الله عنه narrated: “In the time of Allah’s Messenger ﷺ, Abu Bakr, and the first two years of the caliphate of ‘Umar, the three pronouncements of divorce were regarded as one divorce. So ‘Umar said: ‘People have made haste in an affair they used to practice with patience, so supposing we execute it on them’, so he executed it on them.”
Uttering Divorce during Anger
Anger is of three types. The first type is when anger is so intense, a person becomes no longer aware of what he is doing or saying. In this case the divorce does not count according to the majority of the scholars, because he is like one who is insane and mad, one who has lost all power of reason. The second is when his anger is intense but he understands what he is saying and doing, however the anger is so intense and he cannot control himself because the argument trading of insults or fighting has gone on too long, so his anger intensifies because of that. In this case, there is difference of opinion among the scholars. The most correct view is that divorce does not count because the Prophet ﷺ said: “There is no divorce and no freeing of slaves when it is done by force or in a state of intense anger.”[iv] The third is mild anger. This is what happens when the husband is upset with his wife, or he is disappointed about something his wife has done. This mild anger is not so intense to make him lose his power of reasoning or self-control; hence the divorce is valid, according to the majority of the scholars. This is the correct answer regarding divorce uttered in anger, as was stated by ibn Taymiyyah and ibn al-Qayyim (May Allah have mercy on them).
‘Iddaah: Period of waiting
‘Iddah is a period during which a woman waits after the death of her husband or divorce, and she is not allowed to marry during this period. The Muslim jurists have unanimously agreed on it as being waajib (obligatory), due to the explicitness of the Qur’anic injunction, whereby Allah saying: “The divorced women shall wait concerning themselves for three monthly periods.”[v]
There are three types of ‘Iddah. The first one is of birth-a woman must wait until she delivers her child before she can remarry. A common erroneous idea among people is a pregnant woman cannot be divorced. Rather there is a consensus on this point among the scholars that this is a Sunnah divorce and heresy (bid’ah). There is no dispute regarding its validity.
The second type is the ‘Iddah of menses, meaning a woman is not allowed to marry until she has three menstruations. As soon as the third period ends, ‘Iddah ends. This is the view of many of the elite companions such as ‘Umar, ‘Ali and ibn Masu’d, and it was narrated by ibn al-Qayyim. This is also the view by the majority of contemporary scholars such as ibn Baaz and ‘Uthaymeen.
The third type is the ‘Iddah of months, which applies to women who have passed the age of menstruation. In this case, the ‘Iddah is three months. As for a woman who is divorced by her husband before he has consummated his marriage with her, then there is no waiting period that applies to her, according to the Qu’ran (Al-Ahzaab S: 33, V: 49).
The woman whose husband has divorced her once or twice is instructed to spend her ‘Iddah duration within her husband’s house. Any woman leaving her home without the permission of her husband after he has uttered either the first or second divorce is in violation of the injunctions of Allah and His Messenger. A woman whose divorce is revocable (i.e. first or second divorce) may still uncover in front of her husband and adorn herself by applying make-up and perfume. She may speak to him and he may speak to her; she may sit with him and do anything with him apart from intercourse. The only instance in which he may have sexual relations with her is if he takes her back.
If the husband kisses and embraces his wife with the intention of taking her back, then taking her back is valid. To be on the safe side however, he should not fondle his wife until after he has clearly stated he is taking her back.
In the case where a husband is not sure as to whether he uttered the word of divorce at all, or as to the number of divorces he has uttered, then he should act on the basis of what is certain. So if he is not sure whether he has divorced her or not, the basic principle is divorce has not taken place, because in this instance marriage is something which is certain, and divorce is something concerning uncertainty. Based on the juristic principle certainty cannot be overridden by doubt, if the husband is uncertain as to whether he has divorced his wife once or twice, he should assume he has divorced her once, because this is what is certain.
Khulu’: Divorce initiated on the part of the wife
The linguistic definition of khulu’ means to take off the clothes or to take out. According to Shari’a terminology, khulu’ refers to a woman’s right of cancellation of her marriage. Just as a man can divorce if he has a genuine objection, similarly, a woman may also have a khulu’ if she has a genuine excuse, and after returning the dowry ( mahr or sadaaq). Some of the valid reasons for a woman to ask for a Khulu’ include disliking her husband’s treatment (such as being hot tempered, over-strict, one who criticises her and rebukes her for the slightest mistake or shortcoming). Another valid reason is she may dislike her husband’s physical appearance due to some deformity or ugliness, or one of his faculties is lacking. Other reasons a woman may instigate divorce is if her husband is lacking in religious commitment. For example, he doesn’t pray, or does not fast in Ramadan without a proper excuse, or he goes to parties, whereby the barriers of Allah are transgressed (such as fornication, drinking alcohol, listening to singing and musical instruments). A woman may also ask for a divorce is if the husband deprives her of her rights of spending on her maintenance, clothing, and other essential needs, when he is able to provide these things; or, if her husband does not give a woman her conjugal rights and thus keep her chaste due to being impotent, or because he is unfair in the division of his time among co-wives. It is crucial to point out there must be a valid reason behind asking for a khulu’. The Prophet ﷺ said:“If any woman asks for divorce from her husband without any specific reason, will not smell the fragrance of paradise.”
The ‘Iddah of a woman divorced by khulu’ is not the same as that of a woman who did not instigate the divorce. If the woman divorced by khulu’ is pregnant then her ‘Iddah lasts until she gives birth, according to scholarly consensus [vi]. But if she is not pregnant, the scholars differed concerning her ‘Iddah. Most of the scholars said she should wait for three menstrual cycles, because of the general meaning of the verse: “And divorced women shall wait (as regards their marriage) for three menstrual periods.” The correct view (and Allah knows best) is, it is sufficient for a woman divorced by khulu’ to wait for one menstrual cycle only. This is deduced from the hadith whereby the Prophet ﷺ told the wife of Thaabit ibn Qays, when she divorced him by Khulu’, to wait out the ‘Iddah for one menstrual cycle [vii]. This hadith refers specifically to Khulu’ divorce, whereas the verse quoted above speaks of divorce in general. As for the permissibility of taking back a divorced wife by Khulu’ during the ‘Iddah, ibn Kathirرحمة الله عليه said: “There is unanimous agreement that the man who has divorced his wife by Khulu’ may take her back during the ‘Iddah.”
Ar-Raj’a - Taking back a wife after a divorce
If a man divorces his wife and this is the first or second talaaq, referred to as talaaq raj’a, and she has not ended her ‘Iddah, then hecan take his wife back by saying: “I am taking you back” or “I am keeping you”. Apart from verbalising he is taking her back; the husband may do some action intending thereby to take her back, such as having intercourse with the intention of taking her back. The Sunnah is, taking back the wife should be done in the presence of two just Muslims, according to Qu’ran (At-Talaaq S: 52, V: 2). If the ‘Iddah has ended following a first or second divorce, there has to be a new marriage contract. In this case he has to propose marriage like any other man, to her guardian and to her. When she and her guardian agree and they agree upon a mahr (dowry), then the marriage contract is completed. This must be done in the presence of two just witnesses. If however, he divorces his wife for a third time, she becomes unlawful to her first husband until she marries a second husband in a genuine marriage, which is consummated. Allah says (interpretation of the meaning): “The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness…” and He also said: “And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.”
The last divorce, known amongst Muslim Jurists as Talaaq Baa-in, refers to the third divorce according to the overwhelming majority of the scholars. This is in light of the hadiths from Bukhari and Muslim whereby a woman came to the Prophet ﷺ saying: “O Messenger of Allah, Rifaa’ah divorced me thrice, then I was married to ‘Abd al-Rahmaan ibn al-Zubayr al-Qurazi, but he has nothing with him except something like this fringe.” The Prophet ﷺ said: “Perhaps you want to go back to Rifaa’ah? No, (it is not possible), unless and until you enjoy sexual relations with him (i.e. ‘Abd al-Rahman), and he enjoys the sexual relation with you.”
An-Nawawi said: “This hadith indicates that the woman who has been divorced by a third talaaq is not permissible to the man who has divorced her until she has been married by another husband, who has intercourse with her then separates from her, and she completes her ‘Iddah.” Merely drawing up the marriage contract with her does not make her permissible to the first husband. This is the view of all the scholars among the companions, the taabiee’n (their direct successors), and those who came after them.
Al-Hadith As-Sahih Al-Ahad
The Authentic Single Report
In the time of the ghuraba (strangers) and fasad (corruption) of the Deen, people are far way from the wahi (revelation). People will follow the majority and leave the Qur'an and Sunnah, few will hold strong to the Deen.
The Messenger Muhammad ﷺ said,
" بَدَأَ الإِسْلاَمُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ "
Islam start as something strange will return back as something strange, paradise is for the strangers.
The Ghuraba (strangers) are those who reject to be from amongst the deviants. Tuba is a tree in paradise thats width is like the heavens and the earth. That tree is for the believers.
The Evidence for Hadith Ahad
Whether the hadith is mutawattir (famous) or ahad (single report), as long as it is attributed to the Messenger Muhammad ﷺ and is linked in narration from the beginning to the end until it is carried and delivered, it will be taken as an evidence in the Deen of Al-Islam.
At-Talazum (Moulding)
We cannot understand this topic unless we understand At-Talazum (Moulding). This is where two things cannot be separated. Like Ramadan and fasting. Like Iman is sayings and actions with conviction in the heart, Qawol wal Amal wal Itiqaad. Like Aqeedah (belief) and Shariah (Islamic law) are inseparable. Its like you cannot be Muslim unless say Laa ilaha ilallah Muhammadan Rasulullah. To separate these issues is to dismantle the whole matter.
Allah سبحانه و تعالى has names, attributes and functions which cannot be separated. The two pillars of Tawheed, you cannot separate them. There is moulding between the term and its meaning, originally we always take the literal apparent meaning, and we do not go to the metaphoric meaning unless there is evidence. You cannot separate the Qur'an and the Sunnah; there is Talazum between both of them. You cannot separate the Messenger Muhammad ﷺ from the Sahabah رضي الله عنه. We say As-Sahabu Nabi wa Nabi was-sahab (the companion of the Prophet, the Prophet and his companion). There is Moulding between ajal (life) and mawt (death); it is all in the hand of Allah سبحانه و تعالى.
Talazum baina hubbu fillah wal bughdufillah (between love for the sake of Allah and hate for the sake of Allah), we cannot say love for the sake of Allah and then hate the believers. Talazum from Khawf (fear) and raja (hope), whoever fears Allah سبحانه و تعالى will have Taqwa (piety). Talazum baina Qawol Wa Qawol (saying and saying) of the Messenger Muhammad ﷺ. We take the saying of the Messenger Muhammad ﷺ regardless of the number of narrators as long as it is authentically reported. If you separate saying from actions then you are separate Tawheed Rububiyyah (related to command to do) and Tawheed Uluhiyyah (related to doing actions in obedience to Allah).
Allah سبحانه و تعالى says,
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
Whatsoever the messenger gives takes, whatsoever he prohibits abstain from it [Surah Al Hashr 59:7]
People make this separation to say certain evidences are taken into Aqeedah (belief) and other evidences are not. This is because they speak from their own ration (hawa). Hawa is the number one enemy of Wahie.
Allah سبحانه و تعالى says,
وَمَا يَنطِقُ عَنِ الْهَوَى - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى
He (Muhammad) does not speak from his hawa, it is Wahie revealed [Surah An Najm 53:3-4]
The Prophet (nabi) is the one who Allah سبحانه و تعالى sends the Wahi (revelation). The Messenger (rasul) is the one who passes on the message (risalah) to the people.
Many people say they love the Messenger of Allah سبحانه و تعالى, yet they do not follow hadith Ahad. Either you take from the Prophet of this Deen or you dont. Classify the topic for the sake of clarification by all means but don't separate their importance. So for example when we classify Iman we do not separate it, we say the outer action and the inner action are both part of Iman.
Ilm ul hadith (the science of narration) is studied by two types of scholars; Ahlul hadith and Ahlul Kalam.
When they wrote ilm ul hadith it was in order to classify and not to separate. Either say Qala Rasullallah... the Prophet said or lum ya qula... the Prophet never said. We don't say one Prophet for Aqeedah and one for Sharia'h. We say the Prophet for one Deen.
Any Sahih Hadith checked by the Salaf As-Saleh and then by the Muta-Akhireen (latter scholar), we take it for all Masail (ruling) of the Deen. We say there is no separation between Mutawattir and Ahad hadith. We accept the hadith as long as it is Nabawih As-Sahih and if the Muta-Akhireen and the Ulema of the Salaf if in their own time attributed the hadith to the Messenger Muhammad ﷺ. If the Salaf say Qala Rasulullah... we take it into all matter of the Deen, as they never separate the Aqeedah from the Sharia'h. The later Ulema (scholars) always agreed those who came before them in this regard.
If the most knowledgeable of Ulema agree that the hadith is Sahih, then it is used for all aspects of the Deen. So when we classified the Tawheed we said Laa ilaha ilallah There is none worthy of Worship but Allah Muhammadan Rasulallah Muhammad is the Messenger of Allah, this separation is classification.
If the Muta-Akhireen (later generation) disagrees on an issue, then we go to the Muta-kaddibeen (earlier generation). If Muta-kaddibeen agree it is Sahih (authentic), then who are we to have doubt. The doubt comes from the Shaytan. We dont say we have the Qur'an and Sunnah but we have bidah (innovation). Be Ahlul Ittibah (people who follow).
The Salaf are the first three generation praised by the Messenger Muhammad ﷺ. If the Salaf agree the hadith is Sahih then we take it in all matters of the Deen.
Al-Khabar As-Saheeh Al-Ahad
This is the report that has been attributed to the Messenger Muhammad ﷺ by muntasib (connected) Isnad (chain).
The Deen is Talazum between the belief and the action. Action testifies to a persons belief.
The people who say we do not take it in Aqeedah but accept it in Sharia'h i.e. Hukm Shari, are deviant, thats the difference between Firqa-tu Najiyyah (saved sect) and Firqa-tu Haliyyah (deviant sect).
Questions That Arise
Some people say if the Ahad has doubt then why not follow the Mutawattir and the Qur'an?
What about the one who rejects the khabar Ahad in Bukhari and Muslim?
What is the Hukm for the one who says we need decisive evidence?
The Jumhour (majority) of the Salaf as Saleh were all Ahlul hadith. The Fuqahah (scholars knowledgeable in Islamic ruling) of the Salaf and the Four Imams all agree the Sahih Ahad hadith is accepted in all aspects of the Deen (Aqeedah and Sharia'h) the ones who differ are the deviants, which are those who came after the first three generation.
Allah سبحانه و تعالى says,
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا
O believers, if a fasiq (evil person) comes to you with news, verify it [Surah Al Hujurat 49:6]
Once it is verified Sahih (authentic) we take it into the deen. The Shia Rafidi are taifatu-Kufr (group upon disbelief) we take nothing from them in our deen.
The conditions of the person narrating a hadith are that he must be; Muslim, mature, trustworthy and sane, also have a good memory and to keep the words of the hadith verbatim.
Further evidence for Ahad (lone) narration
The Messenger Muhammad ﷺ received Wahi and he was Ahad, like all the Ambiyah. Allah سبحانه و تعالى sent an individual messenger.
Evidence 1
Muadh bin Jabl went to Yemen to teach Islam. The Messenger Muhammad ﷺ said The First thing you call them to is Laa ilaha ilallah
Ahlus Sunnah wal Jama'ah quote Sahabah رضي الله عنه, Tabein and Tabi-Tabein.
Evidence 2
Allah سبحانه و تعالى ordered the Messenger Muhammad ﷺ make tabligh (convey). The tabligh was of the deen so we cannot separate belief and actions. The Salaf As-Saleh transmitted the deen and not just the text from it, by practicing. Thats why no Sahabah رضي الله عنه, Tabein or Tabi-Tabein disagreed in the Azabul qabar (punishment of the grave).
In the issue of al-Asma was-Sifaat of Allah سبحانه و تعالى, the four imams follow the hadith and the ayah and did not say we take Qur'an first and Sunnah second rather followed both together and this should be our understanding too.
The story of the Festival of Love (Valentine’s Day)
Praise be to Allah, the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and upon all his family and companions. Allah has chosen for us Islam as our religion and He will not accept any other religion from anyone, as He says (interpretation of the meaning):
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers" [Aal ‘Imraan 3:85]
And the Prophet ﷺ told us that groups of his ummah would follow the enemies of Allah in some of their rituals and customs, as it says in the hadeeth of Abu Sa’eed al-Khudri رضي الله عنه, who narrated that the Prophet ﷺ said:
What the Prophet ﷺ spoke of has indeed come to pass and has become widespread in recent times, in many of the Muslim countries. Many of the Muslims follow the enemies of Allah in many of their customs and ways of behaving, and imitate them in some of their rituals and in celebrating their holidays. The matter has been made even worse by the opening up of mass communications between peoples, whereby the rituals and customs of the kuffaar are now transmitted with the glamorous adornment of sound and image from their countries into the Muslim countries, via satellite TV and the World Wide Web (Internet). Many Muslims have been deceived by their glamour.
In recent years, a new phenomenon has spread among the Muslim youth – males and females alike – which does not bode well. This is manifested in their imitation of the Christians in their celebration of the Valentine’s Day, which has led the scholars and daa’iyahs to explain the rulings of sharee’ah concerning that, out of sincerity towards Allah, His Messenger, the leaders of the Muslims and their common folk, so that Muslims may have a clear understanding of this issue and so that they will not fall into that which will undermine the belief (‘aqeedah) with which Allah has blessed them. This is a brief discussion of the origins, development and purpose of this holiday, and what the Muslim should do with regard to it.
The story of the Festival of Love (Valentine’s Day)
The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of “spiritual love”. There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom. The Romans used to celebrate this event in mid-February each year with a big festival. One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.
The connection between Saint Valentine and this festival
Saint Valentine is a name which is given to two of the ancient “martyrs” of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory. When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of “spiritual love” to another concept known as the “martyrs of love”, represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.
One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year. The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.
It was also said concerning the origins of this holiday that when the Romans became Christian, after Christianity had become widespread, the Roman emperor Claudius II decreed in the third century CE that soldiers should not get married, because marriage would distract them from the wars they used to fight. This decree was opposed by Saint Valentine, who started to perform marriages for the soldiers in secret. When the emperor found out about that, he threw him in jail and sentenced him to execution. In prison, he (Saint Valentine) fell in love with the jailer’s daughter, but this was a secret because according to Christian laws, priests and monks were forbidden to marry or fall in love. But he is still regarded highly by the Christians because of his steadfastness in adhering to Christianity when the emperor offered to pardon him if he forsook Christianity and worshipped the Roman gods; then he would be one of his closest confidantes and he would make him his son-in-law. But Valentine refused this offer and preferred Christianity, so he was executed on 14 February 270 CE, on the eve of February 15, the festival of Lupercalis. So this day was named for this saint. In The Story of Civilization, it says that the Church devised a calendar in which every day was designated as the feast day of one of the saints.
In England, Saint Valentine’s Day was to come at the end of winter. When that day came, according to them, the birds mated enthusiastically in the forests, and the young men would put flowers on the windowsills of the homes of the girls whom they loved. (The Story of Civilization by Will Durant, 15/23) The Pope designated the day of the death of Saint Valentine, February 14, 270 CE, as a festival of love. Who is the Pope? He is the “the archbishop, the supreme pontiff of the universal church, the successor of Saint Peter.” Look at this “archbishop” and how he prescribed for them the observance of this festival which was an innovation in their religion. This reminds us of what Allah says (interpretation of the meaning): “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah)…”[al-Tawbah 9:31]
It was narrated that ‘Adiy ibn Haatim said: “I came to the Prophet ﷺ wearing a gold cross around my neck. He said, ‘O ‘Adiy, cast aside this idol.’ And I heard him reciting from Soorat Baraa’ah [al-Tawbah] (interpretation of the meaning): ‘They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.’ He said: ‘They do not worship them, but when they permit them something they accept it as permitted, and when they forbid them something they accept it as forbidden.’” (Narrated by al-Tirmidhi and it is a hasan hadeeth).
Among the most important symbols of this holiday:
1 – Expressing joy and happiness on this occasion, as on their other major festivals.
2 – Exchanging red roses, which are an expression of love, the “spiritual love” of the pagans or the “love” of the Christians. Hence it is known to them as the Feast of Lovers.
3 – The sending of greetings cards. On some of these cards are pictures of “Cupid”, who appears as a child with two wings, carrying a bow and arrows. This was the god of love of the pagan Romans – exalted be Allah far above their fabrications and their association of others with Him.
4 – Exchange of words of love and desire in the greetings cards which they send to one another, in verse, prose and short phrases. Some of the cards contain comical pictures and funny words, and they often contain the phrase “be my Valentine”. This represents the Christian concept of this festival after it was taken from the pagan concept.
5 – In many western countries, parties are held during the day and in the evening, where there is mixing of men and women, and dancing. Many of them send gifts such as roses and boxes of chocolates to their wives, friends and those whom they love.
Anyone who looks at what is said above about the myths surrounding this pagan festival will clearly understand the following:
Firstly: That its origins lie in the pagan beliefs of the Romans, where it was an expression of the spiritual love of the idols which they used to worship instead of Allah. Whoever celebrates it is celebrating an occasion of shirk on which the idols are venerated. Allah says (interpretation of the meaning): “Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers” [al-Maa’idah 5:72]
Secondly: That the development of this festival among the Romans was connected to myths and legends which no sound mind can accept, let alone the mind of the Muslim who believes in Allah and His Messengers (peace be upon them). Can anyone of sound mind believe that a she-wolf suckled the founder of the city of Rome and gave him strength and wisdom. Moreover, these myths go against the belief (‘aqeedah) of the Muslim because the One Who bestows strength and wisdom is the Creator, may He be glorified and exalted, not the milk of a she- wolf! The same applies to the myth that their idols could protect them from evil or keep wolves away from their flocks.
Thirdly: Among the ugly rituals of the Romans on this day was the sacrifice of a dog and a goat, the daubing of their blood onto two youths then washing the blood off with milk, etc… This is something that would cause revulsion in anyone of a sound nature, and it is unacceptable to the sound mind.
Fourthly: The connection between Saint Valentine and this festival has been questioned by many sources, and it considered to be far from definite. It would have been better for the Christians to reject this pagan festival in which they imitated the pagans. So how about us Muslims, who are commanded to be different from the Christians and the pagans before them?
Fifthly: this festival was denounced by the Christian clergy in Italy, the bastion of Catholicism, because it was spreading bad attitudes and having an adverse effect on the minds of young men and women. So it is better for the Muslims to reject it, warn others against it and to fulfil their duty towards it of enjoining what is good and forbidding what is evil.
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