Bismillah
Asalamou 3leykom
God Bless America, i Love American Flag i love American map , i love American Food, i love Americaaaaaaa :D
yay love anything American tastes better.. better sundays an better caramel :)
here is an article on Canada day
i recieved from Al-Madina Academy sisters
i shall try to get one for America day july 4th since tomorrow is comin up soon
i am proud to be American and Canadian Dual Citizenship. but i dont actualy celebrate these days... i dont go out i act like a normal day . work go home eat pray sleep. like this. not a big deal to me even though i love america and northa america :) canada is quite and nice too :D iv lived around the world but i wouldnt replace no were with Persian Gulf and Amrikaa :) me love and dig 'em long time :D yaaaay
> The Islâmic View Concerning Canada Day
By Haytham Sayfaddîn
> بسم الله الرحمن الرحيم
>
> In the Name of Allâh, the Most Beneficent, the Most Merciful
>
>
>
> With July 1st quickly approaching, it is important for us to discuss
> the Islâmic view on participating in the Canada Day activities that
> will take place on that day.
>
>
>
> In order to discuss this matter, it is imperative to clarify what
> Canada Day is. This is based upon the well known rule amongst the
> Fuqahâ’ (Jurists): “Al-Hukmu ‘Alash-Shay’ Far’un ‘An Tasawwurihi
> (Ruling upon something is based upon understanding its reality).” [1]
>
>
>
> This is also referred to as and/or tied to: “Tahqîq Manât al-Hukm
> (Verification of the Focus of the Ruling).” [2]
>
>
>
> What this means is that if someone misunderstands the issue they are
> ruling on, they cannot be expected to issue a correct ruling on it.
>
>
>
> · So what is Canada Day?
>
>
>
> The Department of Canadian Heritage [3] explains Canada Day as follows:
>
>
>
> “On June 20, 1868, a proclamation signed by the Governor General, Lord
> Monck, called upon all Her Majesty’s loving subjects throughout Canada
> to join in the celebration of the anniversary of the formation of the
> union of the British North America provinces in a federation under the
> name of Canada on July 1st.
>
>
>
> The July 1 holiday was established by statute in 1879, under the name
> Dominion Day.
>
>
>
> There is no record of organized ceremonies after this first
> anniversary, except for the 50th anniversary of Confederation in 1917,
> at which time the new Centre Block of the Parliament Buildings, under
> construction, was dedicated as a memorial to the Fathers of
> Confederation and to the valour of Canadians fighting in the First
> World War in Europe.
>
>
>
> The next celebration was held in 1927 to mark the Diamond Jubilee of
> Confederation. It was highlighted by the laying of the cornerstone by
> the Governor General of the Confederation Building on Wellington
> Street and the inauguration of the Carillon in the Peace Tower.”
>
>
>
> It then states: “On October 27, 1982, July 1st which was known as
> “Dominion Day” became “Canada Day”.”
>
>
>
> Other important issues regarding Canada day is that the act it is
> commemorating is called the British North America Act, and is often
> referred to as the Constitution Act of 1867. [4] This was the act that
> essentially formed Canada, as well as gave the Queen and the rest of
> the legislative assemblies the right to legislate on matters of
> criminal law, marriage and divorce, banking and interest, and
> licensing of taverns and saloons.
>
>
>
> This act also obligated an oath of allegiance to the sitting monarch
> of the United Kingdom of Great Britain with the following phrase: “I
> do swear, That I will be faithful and bear true Allegiance to Her
> Majesty Queen Victoria.”
>
>
>
> Based on the preceding, we can see that Canada Day is a recurring
> yearly celebration in commemoration of the independence and/or
> establishment of a federation/union of provinces. These were made up
> of disbelievers under a constitution that was not based upon the
> Islâmic Sharî’ah. This celebration was also established by request of
> the governor general addressed to “...all Her Majesty’s loving
> subjects...”
>
>
>
> Also, Canada Day needs to be discussed from a number of aspects; some
> relating to celebrations in general, and others related to Canada day
> in particular. I will begin with the matters related to Canada day in
> particular.
>
>
>
> · Canada Day in Particular
>
>
>
> As mentioned above, Canada day is a commemoration of the passing of
> the British North America Act. The British North America Act gave the
> right of legislation to human beings, legalized the forbidding and
> permitting of that which Allâh did not approve of, and obligated a
> pledge of allegiance to a non-Muslim monarch.
>
>
>
> 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. [5]
>
> And He stated:
>
>
>
> وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا
>
> And He makes none to share in His Decision and His Rule. [6]
>
>
>
> And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî
> ash-Shâmî [7] (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. [8]
>
>
>
> 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. [9]
>
>
>
> So we see that in reality, when someone celebrates Canada day, they
> are actually commemorating a day on which the right to legislate was
> given to other than Allâh.
>
>
>
> Also, they are commemorating allegiance being given to other than
> Allâh, His Messenger and the Believers, despite the fact that Allâh,
> تعالى, stated:
>
>
>
> إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ
> يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
>
> Verily, your Walî (ally) is Allâh, His Messenger, and the believers, -
> those who perform As-Salât, and give Zakât, and they bow down (in
> prayer). [10]
>
>
>
> These matter should be sufficient enough for a Muslim to want to
> obstain from anything related to this day.
>
>
>
> · Issues Related to non-Islâmic ‘Îds in General
>
>
>
> § The first issue concerning non-Islâmic ‘Îds in general:
>
>
>
> 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-Adh’hâ: “Verily, every people has its
> celebration and verily this is our celebration.” [11]
>
>
>
> Ibn Taymiyyah (d. 728 H.) 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). [12]
>
>
>
> And He, تعالى, said:
>
>
>
> لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
>
> “To each among you, We have prescribed a law and a clear way” [13]
>
>
>
> 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.” [14]
>
>
>
> 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-Adhâ and the Day of al-Fitr.” [15]
>
>
>
> 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.” [16]
>
> 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” [17]
>
>
>
> And He said:
>
>
>
> لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ
>
> “For every nation We have ordained religious ceremonies which they
> must follow” [18]
>
>
>
> ...like the Qiblah, Salât 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
> 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.” [19] And this is worse than participating
> with them in wearing the Zinâr [20] 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.” [21]
>
>
>
> So we see that the same address was used for ‘Îds as was used for the
> Qiblah of the Muslims.
>
>
>
> And in his treatise regarding celebrating national days/holidays, Imâm
> Muhammad Ibn Ibrâhîm Âl ash-Shaykh (d. 1389 H.), رحمه الله, stated:
> “Verily, specifying a day from the days of the year with a particular
> practice as opposed to the other days (of the year); through that,
> that day becomes an ‘Îd. On top of the fact that it is a Bid’ah in and
> of itself, forbidden and (a form of) legislation which Allâh did not
> grant permission. And reality is the most truthful of witnesses, and
> the testimony of the Pure Shara’ is above that and more truthful. This
> is because an ‘Îd is a noun for something that the arrival of which
> returns and repeats. This is the case whether it is something that
> returns yearly, monthly or weekly, as was stated by Shaykh al-Islâm
> Ibn Taymiyyah.’
>
>
>
> “And since people have fondness for celebrations – the likes of which
> is not hidden – there is no group of people except that they have an
> ‘Îd or ‘Îds in which they openly show their happiness, joy and (meet)
> their personal needs through religious legislation and natural
> behaviours such as worship and the like. And due to this, when Abû
> Bakr as-Siddîq, رضي الله عنه, rebuked, in front of the Messenger of
> Allâh, صلى الله عليه وسلم, the two young girls for singing on the Day
> of the ‘Îd, the Messenger of Allâh, صلى الله عليه وسلم, said: “Leave
> them O Abû Bakr, for verily every people has its celebration, and this
> is our ‘Îd; the People of Islâm.” [22]
>
>
>
> 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.
>
>
>
> § The Second Issue Concerning Non-Islâmic ‘Îds
>
>
>
> 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.” [23]
>
>
>
> 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.” [24]
>
>
>
> 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.
>
>
>
> § The Third Issue Concerning Non-Islâmic ‘Îds
>
>
>
> 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” [25]
>
>
>
> It has been narrated from ‘Abdullâh Ibn ‘Abbâs, [26] Mujâhid, [27]
> 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. [28]
>
>
>
> 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. [29]
>
>
>
> 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.”
> [30]
>
>
>
> · Misconceptions Regarding This Issue
>
>
>
> Despite the preceding, many people within our community take part in
> Canada Day activities, and they do so based upon a number of
> arguments, assumptions and beliefs. Below I will discuss the most
> prominent ones.
>
>
>
> § We are not saying that Canada day is an Islâmic holiday or that we
> are not participating in it with the intention of worship that this
> ruling does not apply.
>
>
>
> From Muhammad Ibn Sîrîn who said: “‘Alî, رضي الله عنه, was brought a
> gift for Nayrûz, so he asked: “What is this?” They said: “O Amîr
> al-Mu’minîn, this is the day of Nayrûz.” He said: “Then make everyday
> a Fayrûz.” Abû Usâmah (the narrator three below Muhammad Ibn Sîrîn)
> said: “He hated to (even) say (the word) Nayrûz.” – meaning he said
> “Fayrûz” instead of “Nayûz”. The explanation of this narration
> continues: “And in this there is the likes of disapproval of
> specifying a day for that which the Shara’ did not specify.” [31]
>
>
>
> So here we see that the mere performance of something on a specific
> day because it is that day makes it disapproved of. This is a clear
> refutation of those who may claim: “We aren’t celebrating when we have
> specific activities on Canada Day, we are only doing activities, so it
> is fine.”
>
>
>
> Shaykh al-Islâm Ibn Taymiyyah, رحمه الله, also stated: “It is not
> allowed for the Muslims to emulate them in anything that is uniquely a
> part of their ‘Îds; not in food, nor in clothing, bathing, lighting
> fires, abstaining from a usual routine, performing acts of worship or
> other than that. And it is not allowed to give a feast or to give
> gifts, nor to sell anything that will help them to do that for that
> reason, nor to allow children and their likes to play games that are
> part of the ‘Îds, nor to adorn one’s self.’
>
>
>
> “And in general, it is not for them (i.e. the Muslims) to specifically
> perform any of their rituals during their ‘Îds; rather the day of
> their ‘Îd should be like any other day for the Muslims. The Muslims
> should not do anything specific on it that is from their
> characteristics.” [32]
>
>
>
> And as mentioned earlier, Imâm Muhammad Ibn Ibrâhîm Âl ash-Shaykh
> stated: “Verily, specifying a day from the days of the year with a
> particular practice as opposed to the other days (of the year);
> through that, that day becomes an ‘Îd.” [33]
>
>
>
> § “Love for one’s nation is from Îmân.”
>
>
>
> This is a statement that people use to prove that one must love their
> country, support it, etc. This is mentioned by people in the form of a
> Hadîth, however this is not the case.
>
>
>
> The reality is that this is not even a Hadîth but rather it is a lie
> against the Prophet, صلى الله عليه وسلم. Imâm al-Hasan Ibn Muhammad
> as-Saghânî al-Hanafî (d. 650 H.) stated that this is a Mawdhû’
> (fabricated) Hadîth. [34] Also, Imâm Muhammad Ibn ‘Abdur-Rahmân
> as-Sakhâwî (d. 902 H.) [35] and Imâm ‘Abdur-Rahmân Ibn Abî Bakr
> as-Suyutî (d. 911 H.) [36] also mentioned that they had never come
> across it as an actual Hadîth.
>
>
>
> However, even if one were to, for the sake of argument, say that his
> was a Hadîth. In this case we would say that love for one’s nation
> would need to be restricted by the other Islâmic principles such as
> not creating division between Muslims, not creating love for people of
> the same nation regardless of whether or not they were Muslims or
> kuffâr, etc.
>
>
>
> And again, I remind you that this is not even a Hadîth, let alone a weak one.
>
>
>
> § The intention is for Da’wah not to celebrate in and of itself
>
>
>
> Here we need to understand that sins do not stop being sinful due to
> the intention of the one who commits them. Ab
> <file:///C:\Users\Haytham\Downloads\The%20Isl%C3%A2mic%20View%20Concerning%20Canada%20Day.docx>
> û Hâmid Al-Ghazâlî, رحمه الله, said, “The sins; they do not change
> their nature by the intention. So the ignorant one must understand
> that from the generality of his saying, صلى الله عليه وسلم: “Actions
> are based on intentions”, then thinks that a sin can be turned into an
> obedience by (a good) intention, such as the person who backbites a
> man to please the heart of someone else, feeds a needy person with
> someone else’s money or builds a school, a Masjid or a military camp
> with unlawful money, while his intention is to do good. This is all
> ignorance, and the intention has no effect in ruling out its being a
> transgression, a wrongdoing and a sin. In fact, his intending to do
> good by an evil means – which opposes the requirement of the Sharî’ah
> – is another evil. So if he is aware of this (evil means), then he is
> stubborn in regards to the Sharî’ah. But if he ignores it, then he is
> sinful for being ignorant, because seeking knowledge is obligatory
> upon every Muslim. In addition, since good things can only be known as
> such by the Sharî’ah, how can an evil be good, then? That is very
> unlikely. As a matter of fact, the things which cause this in the
> heart are the hidden pleasure and the inner desire…”
>
>
>
> Then he went on to say, “What is implied is that whoever ignorantly
> intends to do good by means of a sin, he will not be excused, unless
> he is new in Islâm and does not have the time wherein he can acquire
> the knowledge, and Allâh, تعالى, indeed said:
>
>
>
> فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
>
> So ask of those who know the Scripture if you know not.” [37]
>
>
>
> And he (i.e. Al-Ghazâlî) further said - “Therefore his, صلى الله عليه
> وسلم,’s saying: “Actions are based on intentions” is restricted, as
> far as the three categories are concerned, to obediences and permitted
> things (i.e. Mubâhât), but not to sins. This is because an obedience
> can be turned into a sin by the (the wrong) intention. Also the
> permitted action (i.e. Mubâh) can be turned into a sin or an obedience
> by the intention. In contrast, a sin can never be turned into an
> obedience by the (good) intention. Yes, the intention could have an
> interference in it (i.e. the sin); and that is when (other) evil
> intentions are added to it, and which would increase its burden and
> its great evil result – as we have mentioned in the Book of
> Repentance.” [38]
>
>
>
> § We are all Canadian, so this is our holiday too
>
>
>
> Islâm has come with descriptors, characteristics and categories upon
> which rulings are based. From these rulings are connections of
> allegiance, love and shared rituals.
>
>
>
> Allâh, تعالى, divided the people of the Earth into two categories and
> based His Rulings on these issues. These are the main categories that
> we take into account, and other categories are either irrelevant (such
> as nationality) or less important and subject to Islâmic rulings
> pertaining to them (familial ties).
>
>
>
> Allâh, تعالى, said:
>
> هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ وَاللَّهُ
> بِمَا تَعْمَلُونَ بَصِيرٌ
>
> He it is the One Who created you, then some of you are disbelievers
> and some of you are believers. And Allâh is All-Seer of what you do.
> [39]
>
>
>
> And He said:
>
>
>
> أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا لَّا يَسْتَوُونَ أَمَّا
> الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ
> الْمَأْوَى نُزُلًا بِمَا كَانُوا يَعْمَلُونَ وَأَمَّا الَّذِينَ
> فَسَقُوا فَمَأْوَاهُمُ النَّارُ كُلَّمَا أَرَادُوا أَن يَخْرُجُوا
> مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ
> الَّذِي كُنتُم بِهِ تُكَذِّبُونَ
>
> Is then he who is a believer like him who is Fâsiq (disbeliever and
> disobedient to Allâh)? Not equal are they. As for those who believe
> (in the Oneness of Allâh Islâmic Monotheism) and do righteous good
> deeds, for them are Gardens (Paradise) as an entertainment, for what
> they used to do. And as for those who are Fâsiqûn (disbelievers and
> disobedient to Allâh), their abode will be the Fire, every time they
> wish to get away there from, they will be put back thereto, and it
> will be said to them: “Taste you the torment of the Fire which you
> used to deny.” [40]
>
>
>
> And He said:
>
>
>
> أًمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أّن نَّجْعَلَهُمْ
> كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاء مَّحْيَاهُم
> وَمَمَاتُهُمْ سَاء مَا يَحْكُمُونَ
>
> Or do those who earn evil deeds think that We shall hold them equal
> with those who believe (in the Oneness of Allâh Islâmic Monotheism)
> and do righteous good deeds, in their present life and after their
> death? Worst is the judgement that they make. [41]
>
>
>
> v What are ties really based upon in the Dunyâ?
>
>
>
> As mentioned earlier, there is a claim that being Canadian and/or
> living in Canada is a tie upon which some rulings in Islâm are based
> upon. However, as is evident from the following evidences, Islâm has
> already clarified the ties upon which rulings are based.
>
>
>
> Allâh, تعالى, stated:
>
>
>
> إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
> وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
>
> The believers are nothing else than brothers (in Islâmic religion). So
> make reconciliation between your brothers, and fear Allâh, that you
> may receive mercy. [42]
>
>
>
> And He said:
>
>
>
> قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ
> مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ وَمِمَّا
> تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا
> وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاء أَبَدًا حَتَّى تُؤْمِنُوا
> بِاللَّهِ وَحْدَهُ
>
> Indeed there has been an excellent example for you in Ibrâhîm and
> those with him, when they said to their people: “Verily, we are free
> from you and whatever you worship besides Allâh, we have rejected you,
> and there has become apparent between us and you, enmity and hatred
> forever, until you believe in Allâh Alone.” [43]
>
>
>
> So Ibrâhîm and those with him disavowed themselves from their peoples
> until they believed in Allâh alone (i.e. entered into Islâm).
>
>
>
> And He said:
>
>
>
> فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ
> فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ
>
> But if they repent, perform As-Salât and give Zakât, then they are
> your brethren in religion. (In this way) We explain the Ayât (proofs,
> evidences, verses, lessons, signs, revelations, etc.) in detail for a
> people who know. [44]
>
>
>
> So Allâh, تعالى, made the tie between us and them contingent upon
> repentance, performing as-Salât and giving az-Zakât.
>
>
>
> And He said:
>
>
>
> وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ
> وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء
> فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا
>
> And hold fast, all of you together, to the Rope of Allâh (i.e. this
> Qur’ân), and be not divided among yourselves, and remember Allâh’s
> Favour on you, for you were enemies one to another but He joined your
> hearts together, so that, by His Grace, you became brethren (in
> Islâmic Faith). [45]
>
>
>
> v The issue of Nationalism and National ties
>
>
>
> Allâh, تعالى, said:
>
>
>
> يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى
> وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ
> عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
>
> O mankind! We have created you from a male and a female, and made you
> into nations and tribes, that you may know one another. Verily, the
> most honourable of you with Allâh is that (believer) who has At-Taqwâ
> (piety). Verily, Allâh is All-Knowing, All-Aware. [46]
>
>
>
> So He explained to us the only relevance nationality and tribe
> affiliation really has.
>
>
>
> Yet, after discussing the numerous Prophets and numerous Muslim
> nations of the past, He, تعالى, stated:
>
>
>
> إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
>
> Truly! This, your Ummah is one religion, and I am your Lord, therefore
> worship Me (Alone). [47]
>
>
>
> So despite being in different areas of the world, from different
> raises at different times, Allâh, تعالى, affirmed that we are the same
> nation.
>
>
>
> And on the authority of Jâbir Ibn ‘Abdillâh, رضي الله عنه, who said:
> “We were out in battle, when a man from the Muhâjirîn hit a man from
> the Ansâr, so the Ansârî said: “O Ansâr!” and the Muhâjrî said: “O
> Muhâjirîn!” So the Messenger of Allâh, صلى الله عليه وسلم, heard that
> and said: “What is with the call of Jâhiliyyah?” They said: “O
> Messenger of Allâh! A man from the Muhâjirîn hit a man from the
> Ansâr.” He said: “Abandon it, as it is putrid.” [48]
>
>
>
> So here, even though these labels the Sahâbah used are actually
> approved of in the Book and the Sunnah...
>
> لَقَد تَّابَ الله عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنصَارِ
> الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ
> يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ
> بِهِمْ رَؤُوفٌ رَّحِيمٌ
>
> Allâh has forgiven the Prophet (صلى الله عليه وسلم), the Muhâjirîn
> (Muslim emigrants to Al-Madînah) and the Ansâr (Muslims of Al-Madînah)
> who followed him (Muhammad,صلى الله عليه وسلم) in the time of distress
> (Tabûk expedition, etc.), after the hearts of a party of them had
> nearly deviated (from the Right Path), but He accepted their
> repentance. Certainly, He is unto them full of Kindness, Most
> Merciful. [49]
>
>
>
> وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ
> وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ
> عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ
> خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
>
> And the first to embrace Islâm of the Muhâjirîn (Muslim emigrants to
> Al-Madînah) and the Ansâr (Muslims of Al-Madînah) and also those who
> followed them exactly (in Faith). Allâh is well-pleased with them as
> they are well-pleased with Him. He has prepared for them Gardens under
> which rivers flow (Paradise), to dwell therein forever. That is the
> supreme success. [50]
>
>
>
> ...when they divided the Muslims and gave more undue rights to some
> than to others, the Prophet, صلى الله عليه وسلم, forbade this.
>
>
>
> v What are ties based upon in the Hereafter?
>
>
>
> And in the Hereafter, where everything is judged, and reality sets in,
> we see which ties in the Dunyâ were beneficial and which were not.
> Allâh, تعالى, said:
>
>
>
> إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ
> وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ
>
> When those who were followed, disown (i.e. declare themselves innocent
> of) those who followed (them), and they see the torment, then all
> their relations will be cut off from them. [51]
>
>
>
> And He said:
>
>
>
> الْأَخِلَّاء يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ
>
> The closest friends on that Day will be foes one to another except
> Al-Muttaqîn. [52]
>
>
>
> 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
>
> halsayfedine@hotmail.com
>
>
> · <http://skydrive.live.com/redir.aspx?cid=f83418aa679044a0&page=view&resid=F83418AA679044A0!139&type=3&Bpub=SDX.Docs&Bsrc=Docmail&parid=F83418AA679044A0%21138&authkey=RTe05EXXi5g%24>
> The Islâmic View Concerning Canada Day.docx
>
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> _____
>
> [1] Refer to “Talbîs Iblîs”, pg. 295, by Ibn al-Jawzî, “Haqîqat
> al-Qawlayn”, pg. 64-65, by al-Ghazâlî, and elsewhere.
>
> [2] Refer to “Al-Muwâfaqât” Vol. 4/95, by ash-Shâtibî, “Minhâj
> as-Sunnah an-Nabawiyyah”, Vol. 2/287, by Ibn Taymiyyah, and elsewhere.
>
> [3] http://www.pch.gc.ca/pgm/ceem-cced/jfa-ha/canada-eng.cfm
>
> [4] http://www.canlii.org/en/ca/const/const1867.html
>
> [5] Sûrat Yusuf, 40
>
> [6] Sûrat al-Kahf, 26
>
> [7] Refer to “Adh’wâ’ al-Bayân Fî Eedhâh al-Qur’âni Bil-Qur’ân”, Vol.
> 4/107, by Imâm Muhammad al-Amîn ash-Shinqîtî
>
> [8] Sûrat al-Kahf, 26
>
> [9] Sûrat al-Kahf, 110
>
> [10] Sûrat al-Ma'idah, 55
>
> [11] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
>
> [12] Sûrat al-Baqarah, 148
>
> [13] Sûrat al-Mâ’idah, 48
>
> [14] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 227.
>
> [15] 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.
>
> [16] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
>
> [17] Sûrat al-Mâ’idah, 48
>
> [18] Sûrat al-Hajj, 67
>
> [19] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
>
> [20] This was a type of clothing that was specified as specific to Ahl
> ath-Thimmah
>
> [21] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 241.
>
> [22] “Hukm al-Ihtifâl bil-’Îd al-Watanî”, pg. 1
>
> [23] 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).
>
> [24] 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.
>
> [25] Sûrat al-Furqân, 72
>
> [26] Look to “Al-Jâmi’ Li’Ahkâm al-Qur’ân”, Vol. 13/78, by Imâm al-Qurtubî
>
> [27] Look to “Ma’âlim at-Tanzîl”, Vol. 1/98, by Imâm al-Baghawî
>
> [28] “Tafsîr al-Qur’ân al-’Athîm”, Vol. 10/331, by Imâm Ibn Kathîr
>
> [29] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 234-235.
>
> [30] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,641). I asked
> the Muhaddith, Shaykh ‘Adul-’Azîz Ibn Marzûq at-Tarîfî, حفظه الله,
> about the authenticity of this narration and he stated that it is
> “Sahîh.”
>
> [31] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,644). This
> chain of narration has a break in it, however its meaning is correct
> and has been used by scholars as a supporting evidence for the rules
> mentioned above.
>
> [32] “Majmû al-Fatâwâ”, Vol. 25/175
>
> [33] “Hukm al-’Îd al-Watanî”, pg. 1
>
> [34] “Al-Mawdhû’ât”, pg. 53
>
> [35] “Al-Maqâsid al-Hasanah Fî Bayân Kathîr Min al-Ahâdîth
> al-Mushtaharah ‘Alal-Alsun”, 218
>
> [36] “Ad-Durar al-Muntatharah Fil-’Ahâdîth al-Mushtaharah”, 65
>
> [37] Sûrat an-Nahl, 43
>
> [38] “Ihyâ’ Ulûm Ad-D
> <file:///C:\Users\Haytham\Downloads\The%20Isl%C3%A2mic%20View%20Concerning%20Canada%20Day.docx>
> în “, Vol. 4/388-391
>
> [39] Sûrat At-Taghâbun, 2
>
> [40] Sûrat as-Sajdah, 18-20
>
> [41] Sûrat al-Jâthiyah, 21
>
> [42] Sûrat al-Hujurât, 10
>
> [43] Sûrat al-Mumtahinah, 4.
>
> [44] Sûrat at-Tawbah, 11
>
> [45] Sûrat Âli ‘Imrân, 103
>
> [46] Sûrat al-Hujurât, 13
>
> [47] Sûrat al-Anbiyâ’, 92
>
> [48] Narrated by Al-Bukhârî (#4,905 and #4,907) and Muslim (#2,584),
> and this is one of Al-Bukhârî’s phrasings.
>
> [49] Sûrat at-Tawbah, 117
>
> [50] Sûrat at-Tawbah, 100
>
> [51] Sûrat al-Baqarah, 166
>
> [52] Sûrat az-Zukhruf, 67
>
>
>
>
> --
> AlMadinah Islaamic Academy: Empowering Future Generations With
> Authentic Islamic Knowledge
>
> http://www.almadinahacademy.com
By Haytham Sayfaddîn
> بسم الله الرحمن الرحيم
>
> In the Name of Allâh, the Most Beneficent, the Most Merciful
>
>
>
> With July 1st quickly approaching, it is important for us to discuss
> the Islâmic view on participating in the Canada Day activities that
> will take place on that day.
>
>
>
> In order to discuss this matter, it is imperative to clarify what
> Canada Day is. This is based upon the well known rule amongst the
> Fuqahâ’ (Jurists): “Al-Hukmu ‘Alash-Shay’ Far’un ‘An Tasawwurihi
> (Ruling upon something is based upon understanding its reality).” [1]
>
>
>
> This is also referred to as and/or tied to: “Tahqîq Manât al-Hukm
> (Verification of the Focus of the Ruling).” [2]
>
>
>
> What this means is that if someone misunderstands the issue they are
> ruling on, they cannot be expected to issue a correct ruling on it.
>
>
>
> · So what is Canada Day?
>
>
>
> The Department of Canadian Heritage [3] explains Canada Day as follows:
>
>
>
> “On June 20, 1868, a proclamation signed by the Governor General, Lord
> Monck, called upon all Her Majesty’s loving subjects throughout Canada
> to join in the celebration of the anniversary of the formation of the
> union of the British North America provinces in a federation under the
> name of Canada on July 1st.
>
>
>
> The July 1 holiday was established by statute in 1879, under the name
> Dominion Day.
>
>
>
> There is no record of organized ceremonies after this first
> anniversary, except for the 50th anniversary of Confederation in 1917,
> at which time the new Centre Block of the Parliament Buildings, under
> construction, was dedicated as a memorial to the Fathers of
> Confederation and to the valour of Canadians fighting in the First
> World War in Europe.
>
>
>
> The next celebration was held in 1927 to mark the Diamond Jubilee of
> Confederation. It was highlighted by the laying of the cornerstone by
> the Governor General of the Confederation Building on Wellington
> Street and the inauguration of the Carillon in the Peace Tower.”
>
>
>
> It then states: “On October 27, 1982, July 1st which was known as
> “Dominion Day” became “Canada Day”.”
>
>
>
> Other important issues regarding Canada day is that the act it is
> commemorating is called the British North America Act, and is often
> referred to as the Constitution Act of 1867. [4] This was the act that
> essentially formed Canada, as well as gave the Queen and the rest of
> the legislative assemblies the right to legislate on matters of
> criminal law, marriage and divorce, banking and interest, and
> licensing of taverns and saloons.
>
>
>
> This act also obligated an oath of allegiance to the sitting monarch
> of the United Kingdom of Great Britain with the following phrase: “I
> do swear, That I will be faithful and bear true Allegiance to Her
> Majesty Queen Victoria.”
>
>
>
> Based on the preceding, we can see that Canada Day is a recurring
> yearly celebration in commemoration of the independence and/or
> establishment of a federation/union of provinces. These were made up
> of disbelievers under a constitution that was not based upon the
> Islâmic Sharî’ah. This celebration was also established by request of
> the governor general addressed to “...all Her Majesty’s loving
> subjects...”
>
>
>
> Also, Canada Day needs to be discussed from a number of aspects; some
> relating to celebrations in general, and others related to Canada day
> in particular. I will begin with the matters related to Canada day in
> particular.
>
>
>
> · Canada Day in Particular
>
>
>
> As mentioned above, Canada day is a commemoration of the passing of
> the British North America Act. The British North America Act gave the
> right of legislation to human beings, legalized the forbidding and
> permitting of that which Allâh did not approve of, and obligated a
> pledge of allegiance to a non-Muslim monarch.
>
>
>
> 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. [5]
>
> And He stated:
>
>
>
> وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا
>
> And He makes none to share in His Decision and His Rule. [6]
>
>
>
> And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî
> ash-Shâmî [7] (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. [8]
>
>
>
> 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. [9]
>
>
>
> So we see that in reality, when someone celebrates Canada day, they
> are actually commemorating a day on which the right to legislate was
> given to other than Allâh.
>
>
>
> Also, they are commemorating allegiance being given to other than
> Allâh, His Messenger and the Believers, despite the fact that Allâh,
> تعالى, stated:
>
>
>
> إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ
> يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
>
> Verily, your Walî (ally) is Allâh, His Messenger, and the believers, -
> those who perform As-Salât, and give Zakât, and they bow down (in
> prayer). [10]
>
>
>
> These matter should be sufficient enough for a Muslim to want to
> obstain from anything related to this day.
>
>
>
> · Issues Related to non-Islâmic ‘Îds in General
>
>
>
> § The first issue concerning non-Islâmic ‘Îds in general:
>
>
>
> 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-Adh’hâ: “Verily, every people has its
> celebration and verily this is our celebration.” [11]
>
>
>
> Ibn Taymiyyah (d. 728 H.) 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). [12]
>
>
>
> And He, تعالى, said:
>
>
>
> لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
>
> “To each among you, We have prescribed a law and a clear way” [13]
>
>
>
> 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.” [14]
>
>
>
> 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-Adhâ and the Day of al-Fitr.” [15]
>
>
>
> 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.” [16]
>
> 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” [17]
>
>
>
> And He said:
>
>
>
> لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ
>
> “For every nation We have ordained religious ceremonies which they
> must follow” [18]
>
>
>
> ...like the Qiblah, Salât 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
> 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.” [19] And this is worse than participating
> with them in wearing the Zinâr [20] 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.” [21]
>
>
>
> So we see that the same address was used for ‘Îds as was used for the
> Qiblah of the Muslims.
>
>
>
> And in his treatise regarding celebrating national days/holidays, Imâm
> Muhammad Ibn Ibrâhîm Âl ash-Shaykh (d. 1389 H.), رحمه الله, stated:
> “Verily, specifying a day from the days of the year with a particular
> practice as opposed to the other days (of the year); through that,
> that day becomes an ‘Îd. On top of the fact that it is a Bid’ah in and
> of itself, forbidden and (a form of) legislation which Allâh did not
> grant permission. And reality is the most truthful of witnesses, and
> the testimony of the Pure Shara’ is above that and more truthful. This
> is because an ‘Îd is a noun for something that the arrival of which
> returns and repeats. This is the case whether it is something that
> returns yearly, monthly or weekly, as was stated by Shaykh al-Islâm
> Ibn Taymiyyah.’
>
>
>
> “And since people have fondness for celebrations – the likes of which
> is not hidden – there is no group of people except that they have an
> ‘Îd or ‘Îds in which they openly show their happiness, joy and (meet)
> their personal needs through religious legislation and natural
> behaviours such as worship and the like. And due to this, when Abû
> Bakr as-Siddîq, رضي الله عنه, rebuked, in front of the Messenger of
> Allâh, صلى الله عليه وسلم, the two young girls for singing on the Day
> of the ‘Îd, the Messenger of Allâh, صلى الله عليه وسلم, said: “Leave
> them O Abû Bakr, for verily every people has its celebration, and this
> is our ‘Îd; the People of Islâm.” [22]
>
>
>
> 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.
>
>
>
> § The Second Issue Concerning Non-Islâmic ‘Îds
>
>
>
> 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.” [23]
>
>
>
> 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.” [24]
>
>
>
> 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.
>
>
>
> § The Third Issue Concerning Non-Islâmic ‘Îds
>
>
>
> 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” [25]
>
>
>
> It has been narrated from ‘Abdullâh Ibn ‘Abbâs, [26] Mujâhid, [27]
> 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. [28]
>
>
>
> 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. [29]
>
>
>
> 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.”
> [30]
>
>
>
> · Misconceptions Regarding This Issue
>
>
>
> Despite the preceding, many people within our community take part in
> Canada Day activities, and they do so based upon a number of
> arguments, assumptions and beliefs. Below I will discuss the most
> prominent ones.
>
>
>
> § We are not saying that Canada day is an Islâmic holiday or that we
> are not participating in it with the intention of worship that this
> ruling does not apply.
>
>
>
> From Muhammad Ibn Sîrîn who said: “‘Alî, رضي الله عنه, was brought a
> gift for Nayrûz, so he asked: “What is this?” They said: “O Amîr
> al-Mu’minîn, this is the day of Nayrûz.” He said: “Then make everyday
> a Fayrûz.” Abû Usâmah (the narrator three below Muhammad Ibn Sîrîn)
> said: “He hated to (even) say (the word) Nayrûz.” – meaning he said
> “Fayrûz” instead of “Nayûz”. The explanation of this narration
> continues: “And in this there is the likes of disapproval of
> specifying a day for that which the Shara’ did not specify.” [31]
>
>
>
> So here we see that the mere performance of something on a specific
> day because it is that day makes it disapproved of. This is a clear
> refutation of those who may claim: “We aren’t celebrating when we have
> specific activities on Canada Day, we are only doing activities, so it
> is fine.”
>
>
>
> Shaykh al-Islâm Ibn Taymiyyah, رحمه الله, also stated: “It is not
> allowed for the Muslims to emulate them in anything that is uniquely a
> part of their ‘Îds; not in food, nor in clothing, bathing, lighting
> fires, abstaining from a usual routine, performing acts of worship or
> other than that. And it is not allowed to give a feast or to give
> gifts, nor to sell anything that will help them to do that for that
> reason, nor to allow children and their likes to play games that are
> part of the ‘Îds, nor to adorn one’s self.’
>
>
>
> “And in general, it is not for them (i.e. the Muslims) to specifically
> perform any of their rituals during their ‘Îds; rather the day of
> their ‘Îd should be like any other day for the Muslims. The Muslims
> should not do anything specific on it that is from their
> characteristics.” [32]
>
>
>
> And as mentioned earlier, Imâm Muhammad Ibn Ibrâhîm Âl ash-Shaykh
> stated: “Verily, specifying a day from the days of the year with a
> particular practice as opposed to the other days (of the year);
> through that, that day becomes an ‘Îd.” [33]
>
>
>
> § “Love for one’s nation is from Îmân.”
>
>
>
> This is a statement that people use to prove that one must love their
> country, support it, etc. This is mentioned by people in the form of a
> Hadîth, however this is not the case.
>
>
>
> The reality is that this is not even a Hadîth but rather it is a lie
> against the Prophet, صلى الله عليه وسلم. Imâm al-Hasan Ibn Muhammad
> as-Saghânî al-Hanafî (d. 650 H.) stated that this is a Mawdhû’
> (fabricated) Hadîth. [34] Also, Imâm Muhammad Ibn ‘Abdur-Rahmân
> as-Sakhâwî (d. 902 H.) [35] and Imâm ‘Abdur-Rahmân Ibn Abî Bakr
> as-Suyutî (d. 911 H.) [36] also mentioned that they had never come
> across it as an actual Hadîth.
>
>
>
> However, even if one were to, for the sake of argument, say that his
> was a Hadîth. In this case we would say that love for one’s nation
> would need to be restricted by the other Islâmic principles such as
> not creating division between Muslims, not creating love for people of
> the same nation regardless of whether or not they were Muslims or
> kuffâr, etc.
>
>
>
> And again, I remind you that this is not even a Hadîth, let alone a weak one.
>
>
>
> § The intention is for Da’wah not to celebrate in and of itself
>
>
>
> Here we need to understand that sins do not stop being sinful due to
> the intention of the one who commits them. Ab
> <file:///C:\Users\Haytham\Downloads\The%20Isl%C3%A2mic%20View%20Concerning%20Canada%20Day.docx>
> û Hâmid Al-Ghazâlî, رحمه الله, said, “The sins; they do not change
> their nature by the intention. So the ignorant one must understand
> that from the generality of his saying, صلى الله عليه وسلم: “Actions
> are based on intentions”, then thinks that a sin can be turned into an
> obedience by (a good) intention, such as the person who backbites a
> man to please the heart of someone else, feeds a needy person with
> someone else’s money or builds a school, a Masjid or a military camp
> with unlawful money, while his intention is to do good. This is all
> ignorance, and the intention has no effect in ruling out its being a
> transgression, a wrongdoing and a sin. In fact, his intending to do
> good by an evil means – which opposes the requirement of the Sharî’ah
> – is another evil. So if he is aware of this (evil means), then he is
> stubborn in regards to the Sharî’ah. But if he ignores it, then he is
> sinful for being ignorant, because seeking knowledge is obligatory
> upon every Muslim. In addition, since good things can only be known as
> such by the Sharî’ah, how can an evil be good, then? That is very
> unlikely. As a matter of fact, the things which cause this in the
> heart are the hidden pleasure and the inner desire…”
>
>
>
> Then he went on to say, “What is implied is that whoever ignorantly
> intends to do good by means of a sin, he will not be excused, unless
> he is new in Islâm and does not have the time wherein he can acquire
> the knowledge, and Allâh, تعالى, indeed said:
>
>
>
> فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
>
> So ask of those who know the Scripture if you know not.” [37]
>
>
>
> And he (i.e. Al-Ghazâlî) further said - “Therefore his, صلى الله عليه
> وسلم,’s saying: “Actions are based on intentions” is restricted, as
> far as the three categories are concerned, to obediences and permitted
> things (i.e. Mubâhât), but not to sins. This is because an obedience
> can be turned into a sin by the (the wrong) intention. Also the
> permitted action (i.e. Mubâh) can be turned into a sin or an obedience
> by the intention. In contrast, a sin can never be turned into an
> obedience by the (good) intention. Yes, the intention could have an
> interference in it (i.e. the sin); and that is when (other) evil
> intentions are added to it, and which would increase its burden and
> its great evil result – as we have mentioned in the Book of
> Repentance.” [38]
>
>
>
> § We are all Canadian, so this is our holiday too
>
>
>
> Islâm has come with descriptors, characteristics and categories upon
> which rulings are based. From these rulings are connections of
> allegiance, love and shared rituals.
>
>
>
> Allâh, تعالى, divided the people of the Earth into two categories and
> based His Rulings on these issues. These are the main categories that
> we take into account, and other categories are either irrelevant (such
> as nationality) or less important and subject to Islâmic rulings
> pertaining to them (familial ties).
>
>
>
> Allâh, تعالى, said:
>
> هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ وَاللَّهُ
> بِمَا تَعْمَلُونَ بَصِيرٌ
>
> He it is the One Who created you, then some of you are disbelievers
> and some of you are believers. And Allâh is All-Seer of what you do.
> [39]
>
>
>
> And He said:
>
>
>
> أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا لَّا يَسْتَوُونَ أَمَّا
> الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ
> الْمَأْوَى نُزُلًا بِمَا كَانُوا يَعْمَلُونَ وَأَمَّا الَّذِينَ
> فَسَقُوا فَمَأْوَاهُمُ النَّارُ كُلَّمَا أَرَادُوا أَن يَخْرُجُوا
> مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ
> الَّذِي كُنتُم بِهِ تُكَذِّبُونَ
>
> Is then he who is a believer like him who is Fâsiq (disbeliever and
> disobedient to Allâh)? Not equal are they. As for those who believe
> (in the Oneness of Allâh Islâmic Monotheism) and do righteous good
> deeds, for them are Gardens (Paradise) as an entertainment, for what
> they used to do. And as for those who are Fâsiqûn (disbelievers and
> disobedient to Allâh), their abode will be the Fire, every time they
> wish to get away there from, they will be put back thereto, and it
> will be said to them: “Taste you the torment of the Fire which you
> used to deny.” [40]
>
>
>
> And He said:
>
>
>
> أًمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أّن نَّجْعَلَهُمْ
> كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاء مَّحْيَاهُم
> وَمَمَاتُهُمْ سَاء مَا يَحْكُمُونَ
>
> Or do those who earn evil deeds think that We shall hold them equal
> with those who believe (in the Oneness of Allâh Islâmic Monotheism)
> and do righteous good deeds, in their present life and after their
> death? Worst is the judgement that they make. [41]
>
>
>
> v What are ties really based upon in the Dunyâ?
>
>
>
> As mentioned earlier, there is a claim that being Canadian and/or
> living in Canada is a tie upon which some rulings in Islâm are based
> upon. However, as is evident from the following evidences, Islâm has
> already clarified the ties upon which rulings are based.
>
>
>
> Allâh, تعالى, stated:
>
>
>
> إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
> وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
>
> The believers are nothing else than brothers (in Islâmic religion). So
> make reconciliation between your brothers, and fear Allâh, that you
> may receive mercy. [42]
>
>
>
> And He said:
>
>
>
> قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ
> مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ وَمِمَّا
> تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا
> وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاء أَبَدًا حَتَّى تُؤْمِنُوا
> بِاللَّهِ وَحْدَهُ
>
> Indeed there has been an excellent example for you in Ibrâhîm and
> those with him, when they said to their people: “Verily, we are free
> from you and whatever you worship besides Allâh, we have rejected you,
> and there has become apparent between us and you, enmity and hatred
> forever, until you believe in Allâh Alone.” [43]
>
>
>
> So Ibrâhîm and those with him disavowed themselves from their peoples
> until they believed in Allâh alone (i.e. entered into Islâm).
>
>
>
> And He said:
>
>
>
> فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ
> فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ
>
> But if they repent, perform As-Salât and give Zakât, then they are
> your brethren in religion. (In this way) We explain the Ayât (proofs,
> evidences, verses, lessons, signs, revelations, etc.) in detail for a
> people who know. [44]
>
>
>
> So Allâh, تعالى, made the tie between us and them contingent upon
> repentance, performing as-Salât and giving az-Zakât.
>
>
>
> And He said:
>
>
>
> وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ
> وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء
> فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا
>
> And hold fast, all of you together, to the Rope of Allâh (i.e. this
> Qur’ân), and be not divided among yourselves, and remember Allâh’s
> Favour on you, for you were enemies one to another but He joined your
> hearts together, so that, by His Grace, you became brethren (in
> Islâmic Faith). [45]
>
>
>
> v The issue of Nationalism and National ties
>
>
>
> Allâh, تعالى, said:
>
>
>
> يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى
> وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ
> عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
>
> O mankind! We have created you from a male and a female, and made you
> into nations and tribes, that you may know one another. Verily, the
> most honourable of you with Allâh is that (believer) who has At-Taqwâ
> (piety). Verily, Allâh is All-Knowing, All-Aware. [46]
>
>
>
> So He explained to us the only relevance nationality and tribe
> affiliation really has.
>
>
>
> Yet, after discussing the numerous Prophets and numerous Muslim
> nations of the past, He, تعالى, stated:
>
>
>
> إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
>
> Truly! This, your Ummah is one religion, and I am your Lord, therefore
> worship Me (Alone). [47]
>
>
>
> So despite being in different areas of the world, from different
> raises at different times, Allâh, تعالى, affirmed that we are the same
> nation.
>
>
>
> And on the authority of Jâbir Ibn ‘Abdillâh, رضي الله عنه, who said:
> “We were out in battle, when a man from the Muhâjirîn hit a man from
> the Ansâr, so the Ansârî said: “O Ansâr!” and the Muhâjrî said: “O
> Muhâjirîn!” So the Messenger of Allâh, صلى الله عليه وسلم, heard that
> and said: “What is with the call of Jâhiliyyah?” They said: “O
> Messenger of Allâh! A man from the Muhâjirîn hit a man from the
> Ansâr.” He said: “Abandon it, as it is putrid.” [48]
>
>
>
> So here, even though these labels the Sahâbah used are actually
> approved of in the Book and the Sunnah...
>
> لَقَد تَّابَ الله عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنصَارِ
> الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ
> يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ
> بِهِمْ رَؤُوفٌ رَّحِيمٌ
>
> Allâh has forgiven the Prophet (صلى الله عليه وسلم), the Muhâjirîn
> (Muslim emigrants to Al-Madînah) and the Ansâr (Muslims of Al-Madînah)
> who followed him (Muhammad,صلى الله عليه وسلم) in the time of distress
> (Tabûk expedition, etc.), after the hearts of a party of them had
> nearly deviated (from the Right Path), but He accepted their
> repentance. Certainly, He is unto them full of Kindness, Most
> Merciful. [49]
>
>
>
> وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ
> وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ
> عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ
> خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
>
> And the first to embrace Islâm of the Muhâjirîn (Muslim emigrants to
> Al-Madînah) and the Ansâr (Muslims of Al-Madînah) and also those who
> followed them exactly (in Faith). Allâh is well-pleased with them as
> they are well-pleased with Him. He has prepared for them Gardens under
> which rivers flow (Paradise), to dwell therein forever. That is the
> supreme success. [50]
>
>
>
> ...when they divided the Muslims and gave more undue rights to some
> than to others, the Prophet, صلى الله عليه وسلم, forbade this.
>
>
>
> v What are ties based upon in the Hereafter?
>
>
>
> And in the Hereafter, where everything is judged, and reality sets in,
> we see which ties in the Dunyâ were beneficial and which were not.
> Allâh, تعالى, said:
>
>
>
> إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ
> وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ
>
> When those who were followed, disown (i.e. declare themselves innocent
> of) those who followed (them), and they see the torment, then all
> their relations will be cut off from them. [51]
>
>
>
> And He said:
>
>
>
> الْأَخِلَّاء يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ
>
> The closest friends on that Day will be foes one to another except
> Al-Muttaqîn. [52]
>
>
>
> 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
>
> halsayfedine@hotmail.com
>
>
> · <http://skydrive.live.com/redir.aspx?cid=f83418aa679044a0&page=view&resid=F83418AA679044A0!139&type=3&Bpub=SDX.Docs&Bsrc=Docmail&parid=F83418AA679044A0%21138&authkey=RTe05EXXi5g%24>
> The Islâmic View Concerning Canada Day.docx
>
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> _____
>
> [1] Refer to “Talbîs Iblîs”, pg. 295, by Ibn al-Jawzî, “Haqîqat
> al-Qawlayn”, pg. 64-65, by al-Ghazâlî, and elsewhere.
>
> [2] Refer to “Al-Muwâfaqât” Vol. 4/95, by ash-Shâtibî, “Minhâj
> as-Sunnah an-Nabawiyyah”, Vol. 2/287, by Ibn Taymiyyah, and elsewhere.
>
> [3] http://www.pch.gc.ca/pgm/ceem-cced/jfa-ha/canada-eng.cfm
>
> [4] http://www.canlii.org/en/ca/const/const1867.html
>
> [5] Sûrat Yusuf, 40
>
> [6] Sûrat al-Kahf, 26
>
> [7] Refer to “Adh’wâ’ al-Bayân Fî Eedhâh al-Qur’âni Bil-Qur’ân”, Vol.
> 4/107, by Imâm Muhammad al-Amîn ash-Shinqîtî
>
> [8] Sûrat al-Kahf, 26
>
> [9] Sûrat al-Kahf, 110
>
> [10] Sûrat al-Ma'idah, 55
>
> [11] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
>
> [12] Sûrat al-Baqarah, 148
>
> [13] Sûrat al-Mâ’idah, 48
>
> [14] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 227.
>
> [15] 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.
>
> [16] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
>
> [17] Sûrat al-Mâ’idah, 48
>
> [18] Sûrat al-Hajj, 67
>
> [19] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
>
> [20] This was a type of clothing that was specified as specific to Ahl
> ath-Thimmah
>
> [21] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 241.
>
> [22] “Hukm al-Ihtifâl bil-’Îd al-Watanî”, pg. 1
>
> [23] 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).
>
> [24] 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.
>
> [25] Sûrat al-Furqân, 72
>
> [26] Look to “Al-Jâmi’ Li’Ahkâm al-Qur’ân”, Vol. 13/78, by Imâm al-Qurtubî
>
> [27] Look to “Ma’âlim at-Tanzîl”, Vol. 1/98, by Imâm al-Baghawî
>
> [28] “Tafsîr al-Qur’ân al-’Athîm”, Vol. 10/331, by Imâm Ibn Kathîr
>
> [29] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 234-235.
>
> [30] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,641). I asked
> the Muhaddith, Shaykh ‘Adul-’Azîz Ibn Marzûq at-Tarîfî, حفظه الله,
> about the authenticity of this narration and he stated that it is
> “Sahîh.”
>
> [31] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,644). This
> chain of narration has a break in it, however its meaning is correct
> and has been used by scholars as a supporting evidence for the rules
> mentioned above.
>
> [32] “Majmû al-Fatâwâ”, Vol. 25/175
>
> [33] “Hukm al-’Îd al-Watanî”, pg. 1
>
> [34] “Al-Mawdhû’ât”, pg. 53
>
> [35] “Al-Maqâsid al-Hasanah Fî Bayân Kathîr Min al-Ahâdîth
> al-Mushtaharah ‘Alal-Alsun”, 218
>
> [36] “Ad-Durar al-Muntatharah Fil-’Ahâdîth al-Mushtaharah”, 65
>
> [37] Sûrat an-Nahl, 43
>
> [38] “Ihyâ’ Ulûm Ad-D
> <file:///C:\Users\Haytham\Downloads\The%20Isl%C3%A2mic%20View%20Concerning%20Canada%20Day.docx>
> în “, Vol. 4/388-391
>
> [39] Sûrat At-Taghâbun, 2
>
> [40] Sûrat as-Sajdah, 18-20
>
> [41] Sûrat al-Jâthiyah, 21
>
> [42] Sûrat al-Hujurât, 10
>
> [43] Sûrat al-Mumtahinah, 4.
>
> [44] Sûrat at-Tawbah, 11
>
> [45] Sûrat Âli ‘Imrân, 103
>
> [46] Sûrat al-Hujurât, 13
>
> [47] Sûrat al-Anbiyâ’, 92
>
> [48] Narrated by Al-Bukhârî (#4,905 and #4,907) and Muslim (#2,584),
> and this is one of Al-Bukhârî’s phrasings.
>
> [49] Sûrat at-Tawbah, 117
>
> [50] Sûrat at-Tawbah, 100
>
> [51] Sûrat al-Baqarah, 166
>
> [52] Sûrat az-Zukhruf, 67
>
>
>
>
> --
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>
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