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. 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.
And He stated:
وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا
And He makes none to share in His Decision and His Rule.
And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî ash-Shâmî (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.
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.
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).
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.”
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).
And He, تعالى, said:
لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
“To each among you, We have prescribed a law and a clear way”
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.”
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.”
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.”
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”
And He said:
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ
“For every nation We have ordained religious ceremonies which they must follow”
...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.” And this is worse than participating with them in wearing the Zinâr 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.”
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.”
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.”
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.”
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”
It has been narrated from ‘Abdullâh Ibn ‘Abbâs, Mujâhid, 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.
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.
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.”
• 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.”
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.”
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.”
“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. Also, Imâm Muhammad Ibn ‘Abdur-Rahmân as-Sakhâwî (d. 902 H.) and Imâm ‘Abdur-Rahmân Ibn Abî Bakr as-Suyutî (d. 911 H.) 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. Abû 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.”
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.”
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.
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.”
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.
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.
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.”
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.
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).
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.
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).
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.”
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.
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.
...when they divided the Muslims and gave more undue rights to some than to others, the Prophet, صلى الله عليه وسلم, forbade this.
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.
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.
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
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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-hinqîtî
8Sûrat 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-Dîn “, 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
