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| Status: Offline Posts: 4,268 Reputation: 32160 Rep Power: 60 Join Date: Apr 2006 Location: Ambala Boxes :( Gender: Way of Life: Muslim | bootifull thread!
__________________you might say im tellin the truth, play it all smooth, you might count it as a slip, but its stil gona make u trip! you might say your jus chattin but really ur backbitin http://www.islamicboard.com/fiqh/207...backbitin.html "they ask you when will the help of Allah (swt) come! Certainly Allah (Swt) help is always near" Surah al Baqarah v214 |
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| LI Senior Member Status: Offline Posts: 155 Reputation: 2374 Rep Power: 18 Join Date: Apr 2006 Gender: Way of Life: Muslim | Quote:
Wa iyyaki wa barakallahu feeki ukhti. Wassalam. | |
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| LI Senior Member Status: Offline Posts: 155 Reputation: 2374 Rep Power: 18 Join Date: Apr 2006 Gender: Way of Life: Muslim | On Backbiting non-Muslims In the Name of Allah, Most Gracious, Most Merciful. Praise be to Allah, Who sent His messenger with the Guidance and the religion of truth, in order that He might make it prevail over all religions, though the pagans may be averse. Blessings and peace be upon the Messenger of Allah, who was sent to perfect the noble traits of character. To proceed : May Allah guide you to felicity! You have asked about the permissibility of a Muslim’s backbiting a non-Muslim. A possible source of confusion here is that the Qur’anic verse prohibiting backbiting is addressed to the believers, and says, in translation, ‘O you who believe! Avoid much suspicion; indeed, some suspicions are a sin. And do not spy, nor backbite one another.’ [Qur’an, 49:12]Hence, one may mistakenly conclude that backbiting non-Muslims is permissible. However, one should beware of relying on first impressions, and especially in matters related to the Sacred Law, one should refrain from pronouncing one’s own, unlearned opinion on a matter based on one’s own impressions. The Qur’anic and hadith texts prohibiting speaking without knowledge, and censuring those who pronounce verdicts (fatwa) rashly, are numerous, and we will not mention them here. The verdict here requires consideration of the evidence and texts in their totality, for only such can yield a full picture of the situation. Firstly, the fact that the address is made to the Muslims, rather than to mankind in general, is understandable when one takes into consideration that the unbelievers, although also subject to all of Allah’s commands, and technically obligated to follow them, (as evidenced by the clear texts of the Qur’an, and backed by the consensus of Muslim scholars) are first and foremost called upon to believe. This is because rectitude of doctrine is a prerequisite for the acceptability of a good deed, and without belief in Allah and all His Messengers, deeds are rendered worthless, like floating dust or scattered ashes, not earning their doer any reward in the Hereafter. It is only by accepting the message of Allah, and all his Prophets, that one can ‘validate’ one’s good deeds so as to earn reward for them in the Hereafter. This includes those who followed the message of a previous Prophet, and they shall receive a double reward upon embracing the Final Message. `Those to whom We gave the book before it, they believe in it. And, when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were, [even] before it, Muslims’. They will be given their reward twofold, because they persevered.’ [Qur’an, 28:52-54] Furthermore, there are some orders and prohibitions (or all, according to the epistemology of the Ash`aris) whose goodness or baseness can be known only through scriptural communication, such that an unbeliever would not be likely to obey them without first embracing faith. That the address is made to the believers does not rule out its applicability to unbelievers; i.e. the command, `Do not backbite one another,’ does not, logically, imply a permission to backbite others. For example, Allah says, (translated), ‘O you who believe! Devour not your wealth amongst yourselves by falsehood, except if it be by trade, by mutual consent amongst yourselves.’ [Qur’an, 4:29]This verse does not give permission to consume the wealth of the Dhimmis (non-Muslim subjects of the Islamic state). It is reported that the Messenger of Allah (may Allah bless him and grant him peace) said, ‘Does any of you, while reclining on his couch, imagine that Allah has prohibited only that which is to be found in this Qur'an? By Allah, I have preached, commanded and prohibited various matters as numerous as that which is found in the Qur'an, or more numerous. Allah has not permitted you to enter the houses of the people of the Book without permission, nor to beat their women, nor to eat their fruits when they give you that [tax] which is imposed on them.’ [N |