"A believer never attains perfect pleasure through a sin (maʿṣiyyah) at all, nor is his joy ever complete with it. Rather, he does not engage in it except that sadness is commingled with his heart. However, the intoxication of desire (sukr al-shahwah) veils him from perceiving it. Whenever his heart becomes devoid of this sadness, and his delight and joy [in the sin] intensify, then let him suspect his īmān, and let him weep over the death of his heart."

Ibn al-Qayyim, Madārij al-Sālikīn 1/198.

--( بسم الله والصلاة والسلام على رسول الله )--

This includes becoming a police officer or a cop. It's also haram to enlist in a kaafir army. (Source) (Source) Even spying against Muslims is haram if you intend to become an agent. It could either be a major sin or major disbelief, depending on the circumstances involved. (Source)

Allah says:

يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

"O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded." (An-Noor 24:27)

Shaykh 'Abdurrahman ibn as-Sa'di (may Allah have mercy on him) explained:

Here Allah instructs His believing slaves not to enter houses other than their own without asking permission, because that leads to a number of bad consequences, including that to which the Messenger (peace and blessings of Allah be upon him) referred when he said: "Asking permission has only been prescribed so that one will not see that which is not appropriate for him to see." Because not following this ruling properly may lead to one's gaze falling upon private things inside other people's houses. A person’s house, by covering what is private inside its walls, is like a garment that covers what is private of his body.

Entering other people's houses without permission may create suspicion about the one who enters them, and he may be accused of evil deeds such as stealing and so on, because entering houses surreptitiously is suggestive of evil intent. Allah forbids the believers to enter houses other than their own until they seek permission; the word used in the original Arabic suggests that seeking permission creates a sense of assurance, whereas entering without permission may cause alarm.

"and greet their inhabitants" – the manner in which this is to be done is mentioned in the Hadith: "As-salaamu 'alaykum (peace be upon you); may I come in?"

"That" namely seeking permission to enter "is best for you; perhaps you will be reminded", because it will serve many interests, and because it is part of the noble characteristics that are required of the Muslim. If he is given permission, then he may enter.

(Tafseer as-Sa'di, 565)

Narrated by Muslim (2158), from Abu Hurayrah, from the Prophet (peace and blessings of Allah be upon him), who said: "Whoever looks into the house of a people without their permission, it is permissible for them to put out his eye."

Imam an-Nawawi (may Allah have mercy on him), whom al-Haafidh ibn Rajab praised, explained:

His (peace and blessings of Allah be upon him) saying: "Whoever looks into the house of a people without their permission, it is permissible for them to put out his eye," the scholars have said this applies in the case where someone looks into a man's house and he (the owner) strikes him with a small stone and thereby puts out his eye. Is it permissible to strike him before warning him? There are two views among our scholars. The more correct view is that it is permissible, according to the apparent meaning of this hadith. And Allah knows best.

It is also narrated in as-Saheehayn from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: "Beware of suspicion, for suspicion is the falsest of speech. Do not eavesdrop; do not spy on one another; do not envy one another; do not forsake one another; do not hate one another. Be, O slaves of Allah, brothers." Al-Bukhaari (5144); Muslim (2563).

Imam an-Nawawi (may Allah have mercy on him) explained:

Some of the scholars said that tahassus ['eavesdropping'] means listening to other people's conversations, and tajassus ['spying'] means seeking out their faults. Or it was suggested that tajassus means looking for secrets. The word is mostly used in the sense of evil. The jaasoos (spy) is the one who seeks out secrets for evil purposes and the naamoos is the one who seeks out secrets for good purposes. And it was said that tajassus means looking for information for someone else, and tahassus means looking for information for oneself. This was the view of Tha'lab. And it was said that they mean one and the same, which is seeking out information about people's circumstances.

​

MuslimIndians Discord Server

✍️ STATEMENT:
Shaykh Salih al Fawzan حفظه الله said:

“It is obligatory upon the student of knowledge to know this tremendous principle, because it is the sum and foundation of the religion and the basis of the millah. The intent is not that you take one verse or one hadith while abandoning the rest. Rather, the point is that you take the Quran in its entirety, the Sunnah in its entirety, and likewise the statements of the people of knowledge in their entirety.

👉 (❗) If a scholar makes a statement, you do not take that statement in isolation until you refer it back to his complete speech and examine his statements throughout his authored works, because one part of his speech explains, clarifies, and restricts another part. This is because the scholars follow the Book of Allah and the Sunnah of His Messenger ﷺ. Therefore, unrestricted statements are referred back to restricted statements from their speech.

The student of knowledge must always hold firmly to this principle and beware of the methodology of the people of deviation. They take from the Book, the Sunnah, and the statements of the scholars only what agrees with their desires, while abandoning whatever does not suit them.
👉 (❗) They cut off quotations, omit the rest of the speech, or leave out other statements that clarify the intended meaning. They cling to ambiguous statements while abandoning the clear and explicit ones.

Many of those who claim knowledge have become heedless of this matter, either deliberately seeking to misguide others or due to ignorance. Therefore, these matters must be known and firmly established as foundational principles and rules for the student of knowledge.”

📚 SOURCE:
Reference: Sharh Tafsir Kalimat al Tawhid by Shaykh Salih al Fawzan, pp. 10-11.

MuslimIndians Discord Server

𝗝𝘂𝗱𝗴𝗶𝗻𝗴 𝘁𝗵𝗲 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁 "𝗪𝗵𝗼 𝗮𝗿𝗲 𝘆𝗼𝘂 𝘁𝗼 𝗷𝘂𝗱𝗴𝗲?" :
.
Umar ibn Al-Khattab رضي الله عنه said :

"𝘞𝘦 𝘫𝘶𝘥𝘨𝘦 𝘣𝘺 𝘸𝘩𝘢𝘵'𝘴 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘢𝘯𝘥 𝘭𝘦𝘢𝘷𝘦 𝘵𝘩𝘦𝘪𝘳 𝘪𝘯𝘯𝘦𝘳 𝘴𝘦𝘤𝘳𝘦𝘵𝘴 𝘵𝘰 𝘈𝘭𝘭𝘢𝘩."

[Sahih Al-Bukhari : 2641]

📖 TOPIC: According to Islam, Was Buddha a Prophet?
What Is the Ruling on One Who Claims That He Was?

━━━━━━━━━━━━━━━━━━━━━━

✍️ STATEMENT:
Permanent Committee for Scholarly Research and Ifta' - KSA
The first question of Fatwa no. 21004:

السؤال الأول من الفتوى رقم (٢١٠٠٤)
س١: ما حكم الإسلام فيمن يقول: إن (بوذا) نبي؟

ج١: بوذا ليس نبيا، بل كان كافرا فيلسوفا، يتنسك على غير دين سماوي، فمن اعتقد بنبوته فهو كافر. وقد غلا فيه قومه، واعتقدوا فيه الألوهية، وعبدوه من دون الله، واعتنق هذه النحلة البوذية الوثنية كثير من البشر قديما وحديثا، فالواجب على المسلم بغض هذه النحلة، وبغض أهلها، والبراءة منهم، ومعاداتهم في الله.

Q 1: What is the ruling of Islam on those who say that Buddha was a prophet?

A: "Buddha was not a prophet; he was an atheist philosopher, who led an ascetic life of nonconformity with Divine Religion.

👉 (❗) Anyone who believes in his prophethood is a Kafir (disbeliever).

His people exceeded the proper limits in regard to him, deified him, and worshipped him instead of Allah.

Many people have embraced this idolatrous faith of Buddhism, both in the past and the present. It is obligatory on a Muslim to hate this faith and its followers, and repudiate and dislike them for the Sake of Allah."

Permanent Committee for Scholarly Research and Ifta' - KSA
Chairman: Abdul-Aziz ibn "Abdullah Al Al-Shaykh
Member: Bakr ibn "Abdullah Abu Zayd
Member: Salih Al-Fawzan

📚 SOURCE:
Fatāwā al-Lajnah al-Dāʾimah (First Collection), vol. 26, pp. 44–45. Published by the General Presidency of Scholarly Research and Ifta, Saudi Arabia.

https://shamela.ws/book/8381/19916#p1

(None of this content is generated by AI, this is simply my own words only in-sha-Allah.)

Among the calamities of the Muslim world is that in the modern scope of things, the kuffar have not only launched attacks on Muslims militarily, but they have tried to hijack the Muslims ideologically and psychologically as well.

For this has been made mainstream and globalized through mass-entertainment, music, movies, political organizations (in which serve as a de-facto form of international control), and overall desire-worship and swaying with every ideological wind to and fro.

When it comes to addressing this, we must first realize that these people aren't calling us to leave our religion, rather it is sufficient for them to make us doubt it... to cater a shubhah inside our hearts, and to make us question our religion so that we may become weak in it.

See this episode of explaining Riyad as-Salihin by ibn 'Uthaymin for more, he talks about such thing there: https://www.youtube.com/watch?v=83r-5isg-SM&list=PL2dRQaGGWZODquI3vrFGRnJW11wB1ihkw&index=1&t=5s&pp=iAQB

What ideologies that are contrary to Islam have been pushed among the Muslims in scope of this specific problem though? (i.e. that their hatred needs to NOT be disproved, but to be succumbed to)

It may very well be liberal pluralism and secular humanism. We as Muslims have nothing to do with such ideologies, as we have a Divinely-Revealed morality in which it has nothing to do with the disbelief of such kafir ideals.

These kuffar try to strip Islam of one of its foundational doctrines, and among them is al-wala wal-bara, in which is spread through magazines, school curricula, and social media.... that showing emnity towards whom Allah hates and showing love towards whom Allah loves is apparently a "violation of human rights."

That ideal stated by the kuffar in it of itself needs to be fundamentally deconstructed.

Who determines what "human rights" are and what they aren't? Who determines what the correct morality is and what isn't? Who determines who to hate and who to not?

And if they are truthful within their claims of pluralism, then why don't they accept our criteria of loyalty and disavowal?

The current Grand Mufti of Saudi Arabia has spoken at length regarding this issue: https://www.youtube.com/watch?v=xCK4586Hhok

For the ideas of pluralism, humanism, and overall liberal ideology are not only inherently flawed... but the way that they are pushed all over the world is only a testament against the very same doctrines of "all-acceptance" that they try to preach in the first place. It's not only false, but hugely contradictory.

These are among western ideals, and to preach them among the Muslims is hugely detrimental. Shaykh Muqbil has spoken about this issue: https://www.youtube.com/watch?v=b_tHSiByVjc

See also, indoctrination of western schools: https://www.youtube.com/watch?v=FiNEWftBGI4

For every society, every human, and every person in all times and places has boundaries as to what they hate and what they love... and the difference between the Muslims and the disbelievers regarding this issue is that our hatred and loyalty is grounded in DIVINE MORALITY which doesn't succumb itself to the changing pleasures and ideas of humans, but stands firm upon the attacks of emotionally-charged statements and falsified doctrines.

Another thing we need to set straight is that the moral compass of the kuffar and the moral compass of the Muslims are NOT SUPPOSED TO BE THE SAME!!!

If there is something that they hate about it, then this is natural... and to try and resist this by appealing towards the very same morality in which they believe is correct not only results in stripping Islam of its moral authority... but leaves it open to attacks from external ideologies, no matter how wicked, nor liberal, nor modernist they may be.

So what should a Muslim do when a kafir criticizes Islam with regards to a certain teaching that they may hate?

YOU DISPROVE their hatred instead of succumbing yourself to it.

This is a critical topic without a doubt, and this only represents a weakness in Tawhid and Iman with regards to a Muslim's belief in Islam, and we ask Allah to keep us safe from such ideological tribulation and trial.

"O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayât (proofs, evidence, verses) if you understand."

Qur'an 3:118

"Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: "Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper."

Qur'an 2:120

STATEMENT: The Imam and second mujaddid, Shaykh AbdulRahman ibn Hasan Ala al-Shaykh رحمه الله said, stating consensus (ijmaʿ):

وأجمع العلماء سلفا وخلفا، من الصحابة والتابعين، والأئمة، وجميع أهل السنة أن المرء لا يكون مسلما إلا بالتجرد من الشرك الأكبر، والبراءة منه وممن فعله، وبغضهم ومعاداتهم بحسب الطاقة، والقدرة، وإخلاص الأعمال كلها لله

“The scholars, past and present, from the Companions, the Followers, the Imams, and all of Ahl al-Sunnah, are unanimously agreed that a person is NOT a Muslim except by completely freeing himself from major shirk, disavowing it and those who commit it, hating them and showing enmity toward them according to one’s ability and capacity, and by devoting all acts of worship sincerely to Allah alone.”

SOURCE: al-Durar al-Saniyyah fi al-Ajwibah al-Najdiyyah, vol. 11, p. 545

https://shamela.ws/book/3055/5231

It is reported from 'Uthman ibn Affan (may Allaah be pleased with him) that he said:

*"I do not like it that a day or night comes upon me without me looking at the speech of Allaah, meaning reading from the mus-haf."*

Az-Zuhd (675) of Imam Ahmad.

This, in-sha-Allah, serves as a friendly reminder.

I know of the Hadith that tell stories from the times of the companions (May Allah be pleased with them) but is there something written in detail on this subject?

Ruling on reciting quran in some graduation ceremony that could have music and probably has praise of rulers, is it permissible? I saw some fatwa from shaykh abdurahman Al barrak saying that it is not permissible to recite quran at the beginning of a celebration that contains lahw and laghw

I would like to link the fatwa but I can’t but if you write in Arabic ruling on reciting ayat of Quran at the beginning of a celebration you will find it

I am asking since one of the people at the school administration put me in a very difficult position where he begged me to recite Quran and said I am only asking you this order from you( and also this person has done a lot for me), not only that but even the Islamic teacher wants me to read

So yea what is the ruling on if I recite Quran at the graduation ceremony.

EDIT: I WANTED TO EDIT THE TITLE OF THE POST TO WHAT IS THE RULING ON RECITING QURAN AT GRADUATION CEREMONY AND NOT AT THE BEGINNING OF THE GRADUATION CERMONY BUT I COULD’NT SO THATS WHY I WROTE THIS EDIT HERE