ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS

Question:

Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

Answer:

The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people.

Before I reply to the question, let me relate an incidence about a discussion between a Sikh and a Muslim regarding animal slaughter.

Once a Sikh asked a Muslim, "Why do you slaughter the animal painfully by cutting the throat instead of the way we do with one stroke i.e. jhatka?" The Muslim replied "We are brave and courageous and attack from the front. We are marad ka baccha (macho men), you are cowards and attack from behind".

Jokes apart, one may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with sharp object (knife)

The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck

Zabiha is an Arabic word which means 'slaughtered'. The 'slaughtering' is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal's death without cutting the spinal cord.

c. Blood should be drained

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria

Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time

Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain

The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.

The Angel of Mountains Was Ready to Crush

Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?'' He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.''' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).'' [Al-Bukhari and Muslim]

Commentary: In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud' took place. It was in this battle that the Prophet's face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta'if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.

This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.

Three Who Were Tried on Wealth

Abu Hurairah (May Allah be pleased with him) said that: He heard the Prophet (PBUH) said: "There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: "A good colour, a good skin and to be rid of what makes me loathsome to people". He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels - [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or: 'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's Blessing on it.

The angel then went to the bald man and asked him what he would like best and he replied: "Good hair and to be rid of what makes me loathsome to people". The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah's Blessing on it.

The angel then went to the blind man and asked him what he would like best, and he replied: "I wish that Allah restore my sight to me so that I may see people.'' Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: "I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination". He replied: "I have many dues to pay.'' The angel then said: "I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?'' He replied: "I inherited this property through generations". The angel said: "If you are telling a lie, may Allah return you to your former condition". The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: "If you are telling a lie, may Allah return you to your former condition". The angel then went to the one who had been blind and said: "I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey". He replied: "Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah's sake". The angel said: "Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions".

Twenty Causes of Forgiveness of Future Sins

"That is the grace of Allah which He bestows on whom He pleases. And Allah is the Owner of Great Bounty." [57:21]

1. Perfecting one's ablution

"No worshipper perfects his ablution except that his past and future sins are forgiven." [Hasan, al-Bazzaar. Al-Haythami and al-Mundhiri agreed.]

2. Fasting the month of Ramadan with belief and seeking Allah's reward

"Whoever fasts Ramadhan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Hasan, Ahmad. Declared Hasan by adh-Dhahabi, as mentioned in al-Mughni (5876).]

3. Performing the night prayer in Ramadan with belief and seeking Allah's reward

"Whoever stands (in prayer) in Ramadan out of Iman and seeking Allah's reward then his past and future sins are forgiven." [Saheeh. an-Nasaa'i.]

4. Performing the night prayer on the Night of Qadar with belief and seeking Allah's reward

"It (Laylatul-Qadr) is in Ramadan, and expect it in the last ten days; it is on an odd night: on the 21st, or the 23rd, or the 25th, or the 27th, or the 29th, or on the last night (of Ramadan). He who performs the night prayer on it out of belief and seeking Allah's reward his past and future sins are forgiven." [Narrated by Ahmad. There is a difference of opinion among scholars regarding this hadeeth, some declaring it weak and some Hasan. Al-Hafidh Ibn Hajr said in Al-Fath (4/116), "This addition – meaning, 'and future (sins)' – is also in `Ubadah bin as-Samit's Hadeeth, in (the Musnad of) Ahmad, in two narrations. Its chain is Hasan and it is supported by the previous chain."]

5. Praising and thanking Allah after eating and putting one's clothes on.

"Whoever ate a food and then said, 'Praise be to Allah who has fed me this food and provided it for me, without any strength or power on my part', is forgiven his past [and future*] sins. And whoever wears a garment and says, 'Praise be to Allah who has clothed me with this (garment) and provided it for me, without any strength or power on my part', is forgiven his past and future sins." [Ibn Majah, Abu Dawud, at-Tirmidhi, an-Nasa'i, al-Bukhari in al-Kabeer, al-Hakim, ibn Sunni and Ahmad. The addition marked by (*) is related by Abu Dawud. Shaykh Al-Albani declared the hadeeth Hasan in Saheeh al-Jaami` (6086) and in al-Irwaa' (1989). He said in al-Irwaa', "Such a hadeeth causes hesitation between making it Hasan (good) and Da`eef (weak). Maybe the first one is closer to be the truth, because those who made it weak didn't explain it and didn't explain the reason for its weakness. Allah knows best."]

6. Getting old in Islam

"No one reaches forty years in Islam except that Allah protects him from madness, leprosy and leucoderma. When he is fifty, Allah makes easy his reckoning. When he reaches sixty, Allah grants him repentance. And when he reaches seventy, Allah loves him and the inhabitants of the heavens love him. And when he reaches eighty, Allah accepts his good deeds and overlooks his sins. When he reaches ninety, Allah forgives his past and future sins, he is named 'the prisoner of Allah on earth' and is granted intercession (for forgiveness) for his family." [Hasan, Ibn `Asakir. Ahmad Shakir said in his notes to Al-Musnad (8/23,25): "Its chain is at least Hasan. It is supported with other chains which raise it to the level of Saheeh."]

7. Leaving the following: performing ruqya (curing with Qur'an), seeking having ruqya performed on one, cauterization, believing in bad omens.

Narrated Ibn 'Abbas, radhiallahu `anhu: Allah's Messenger, sallallahu `alayhi wa sallam, said, "…I was told: 'These are your people and amongst them there are seventy thousand who shall enter Paradise without being taken to either account or torment.' …'They are those who do not make Ruqya nor seek it, nor believe in bad omens, but trust in their Lord (Allah).'" [Bukhari and Muslim]

8. Whose two or three children die and he remains patient

"Whoever buries three children, Allah will forbid the Fire for him." [Saheeh, Tabarani in al-Kabeer, Al-Albani authenticated it in Saheeh Al-Jaami` (6238)]

"There are no two Muslim parents whose three children die before reaching puberty except that Allah will enter them into Paradise due to His mercy to the children. It will be said to them, "Enter the Paradise", so they will say, "Not until our parents enter first". It will be said, "Enter the Paradise you and your parents." [Ahmad, an-Nasaa'i, and Al-Albani authenticated it in Saheeh al-Jaami` (5780)]

"'Whoever iHtasaba (remains content and patient after the death of) three of his offspring will enter Jannah.' A woman said, 'What about two?' He said, 'And two'". [Saheeh, an-Nasaa'i, Ibn Hibban, authenticated by al-Albani in Saheeh al-Jaami` (5969)]

"To no woman three children die and she remains patient and content, except that she will enter Jannah. Or two (children)." [Muslim]

9. Who raises three daughters or sisters and is nice to them

"There is no one from my Ummah who takes care of three daughters or three sisters, and is nice to them, except that they will be a veil (protection) for him from the Fire." [Saheeh, al-Bayhaqi and Al-Bukhari in Al-Adab, authenticated by Al-Albani in Saheeh Al-Jaami` (5372)]

10. Defending the honor of a Muslim

"Whoever defends the honor of his brother in absence has the right over Allah to be freed from the Fire." [Saheeh, Ahmad, al-Tabarani. Authenticated by Al-Albani in Saheeh al-Jaami` (6240)]. Al-Manaawi commented, "'Whoever' is limited to other than the disbeliever and public wrongdoer." [Fayd al-Qadeer 6:136]

11. Sincerity to Allah

No servant who says 'la ilaha ill Allah', seeking the pleasure of Allah, will reach the Day of Judgment, except that Allah will forbid the Fire for him. [Ahmad, al-Bukhari] Hafidh Ibn Hajr said, "It's not like that (i.e. not entering the Fire at all) for everyone who believed in tawheed and worshipped, but it is specific for the sincere, and sincerity (ikhlas) requires the realization of its meaning by the heart. One cannot imagine that the heart will reach that while persisting upon sins, as the heart would be filled with the love and fear of Allah, whereupon limbs will embark upon obedience and leave disobedience."

12. Crying out of fear of Allah

"No man who cried out of fear of Allah will enter the Fire until the milk returns to the udder, and dust in the path of Allah (jihad) and the smoke of the Fire cannot go together." [Ahmad, at-Tirmidhi, an-Nasaa'i and Hakim who authenticated it. Authenticated by Al-Albani in Saheeh al-Jaami` (7778)]

13. Performing the prayer in congregation for forty days while reaching the opening takbeer

"Whoever prays to Allah for four days in congregation, reaching the opening takbeer, will have two written for him: freedom from the Fire and freedom from hypocrisy." [Hasan. at-Tirmidhi, declared Hasan by al-Albani in Saheeh al-Jaami` (6365)]

14. Being consistent in praying four rak`ats before Dhuhr and after it

"Whoever is consistent in praying four units of prayer before Dhuhr and four after it, Fire will be forbidden for him." [Saheeh. Abu Dawood, An-Nasaa'i, at-Tirmidhi, Ibn Majah, al-Hakim who authenticated it. Al-Albani authenticated it in Saheeh al-Jaami` (6195)]

15. Being consistent in praying before sunrise and before sunset.

"No one will enter Fire who prays before sunrise and after sunset." [Ahmad, Muslim, Abu Dawud, an-Nasaa'i] Meaning, Fajr and `Asr prayers.

16. Dust of Jihad

"The dust of Jihad and the smoke of the Fire will never coexist within a servant, and greed and Iman will never coexist in the heart of a servant." [Saheeh. An-Nasaa'i and al-Hakim in al-Mustadrak. Authenticated by al-Albani in Saheeh al-Jaami` (7616)]

17. Killing a mushrik in war

"A kafir and one who killed him will never be together in the Fire." [Muslim, Abu Dawud]

18. Good character

"Whoever is easy-going, easy to deal with and kindhearted, Allah will forbid the Fire for him." [Saheeh. Al-Hakim in al-Mustadrak, al-Bayhaqi, at-Tabarani. Al-Albani authenticated it in Saheeh al-Jaami` (6484)]

19. Freeing slaves

"Whoever frees a believing slave it will be his salvation from the Fire." [Saheeh. Ahmad, Abu Dawud, an-Nasaa'i. Authenticated by al-Albani (6050)]

20. Salat ut-Tasbeeh (Tasbeeh Prayer)

There is an unusual difference of opinion about this one. Scholars have greatly differed about the authenticity of the relevant narrations, with their rulings ranging from fabricated to authentic. In a narration, Al-Mustamir ar-Rayan relates, "Whoever prays it will be forgiven his past and future sins, what he did secretly and what he did openly."

Kufr and its various kinds

Praise be to Allaah.

The reality of kufr and its various kinds is a lengthy topic, but we may sum it up in the following points:

1 – The importance of knowing what kufr is and the forms it may take

The texts of the Qur'aan and Sunnah indicate that faith is not valid and is not accepted unless two conditions are met – which are what are implied by the testimony that there is no god except Allaah. These two conditions are submission to Allaah alone (Tawheed), and denouncing and shunning all kinds of kufr and shirk.

A person cannot denounce or shun anything unless he knows what it is. From this we understand the importance of knowing what Tawheed is, so that we may act accordingly and attain Tawheed, and knowing what kufr and shirk is so that we may avoid them and steer clear of them.

2 – Definition of kufr:

Kufr in Arabic means covering and concealing something.

In shar'i terminology it means "not believing in Allaah and His Messenger, whether that is accompanied by denial or it is not accompanied by denial but rather doubt, or turning away from faith out of jealousy or arrogance, or because one is following whims and desires that prevent one from following the message. So kufr is the attribute of everyone who rejects something that Allaah has commanded us to believe in, after news of that has reached him, whether he rejects it in his heart without uttering it, or he speaks those words of rejection without believing it in his heart, or he does both; or he does an action which is described in the texts as putting one beyond the pale of faith." See Majmoo' al-Fataawa by Shaykh al-Islam Ibn Taymiyah, 12/335; al-Ihkaam fi Usool al-Ahkaam by Ibn Hazam, 1/45.

Ibn Hazam said in his book al-Fasl: "Rejecting something for which there is sound proof that there can be no faith without believing in it is kufr, and uttering words for which there is proof that uttering them is kufr is kufr. Doing any action for which there is proof that it is kufr is also kufr."

3– Kinds of major kufr which put one beyond the pale of Islam

The scholars divided kufr into a number of categories, under which they listed many forms and kinds of shirk. These are as follows:

-1- The kufr of denial and rejection. This kufr may sometimes take the form of disbelief in the heart – which occurs rarely among the kuffaar, as Ibn al-Qayyim (may Allaah have mercy on him) said – and sometimes it takes the form of outward or apparent rejection, which means concealing the truth and not submitting to it outwardly, whilst recognizing it and knowing it inwardly, such as the Jews' rejection of Muhammad (peace and blessings of Allaah be upon him). Allaah says of them (interpretation of the meaning):
"then when there came to them that which they had recognised, they disbelieved in it"[al-Baqarah 2:89]

He also said (interpretation of the meaning]:
"then when there came to them that which they had recognised, they disbelieved in it"
[al-Baqarah 2:146]

That is because rejection only happens which a person knows the truth and refuses it. Hence Allaah stated that the kuffaar's disbelief in the Messenger (peace and blessings of Allaah be upon him) was not disbelief in the true sense of the word, because their disbelief was only outward and verbal, and inwardly they recognized the truth. Allaah says (interpretation of the meaning):
"it is not you that they deny, but it is the Verses (the Qur'aan) of Allaah that the Zaalimoon (polytheists and wrongdoers) deny"[al-An'aam 6:33]

"And they belied them (those Ayaat) wrongfully and arrogantly, though their ownselves were convinced thereof"[al-Naml 27:14]

Similar to this is the kufr of permitting that which is forbidden. Whoever regards as permissible something which he knows that Islam has forbidden has disbelieved in the Messenger (peace and blessings of Allaah be upon him) and in that which he brought. The same applies to one who forbids something which he knows that Islam has permitted.

-2- The kufr of turning away in arrogance, such as the kufr of Iblees of whom Allaah said:
"… except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)"[al-Baqarah 2:34 – interpretation of the meaning]

And Allaah says (interpretation of the meaning):
"They (hypocrites) say: 'We have believed in Allaah and in the Messenger (Muhammad), and we obey,' then a party of them turn away thereafter, such are not believers"[al-Noor 24:47]

So Allaah has stated that those who do not act in accordance with faith are not believers, even if they utter the words of faith. The kufr of turning away means that one ignores the truth and does not learn it or act in accordance with it, whether it is the matter of words, actions or beliefs. Allaah says (interpretation of the meaning):
"But those who disbelieve, turn away from that whereof they are warned"[al-Ahqaaf 46:3]
Whoever turns away verbally from that which the Messenger has brought is like one who says "I will not follow him." The one who turns away by his actions is like one who runs away from hearing the truth which he brought, or puts his fingers in his ears so as not to hear, or who hears it but turns away in his heart and refuses to believe, and who refuses to act upon it. He has disbelieved in the sense of the kufr of turning away.

-3- The kufr of hypocrisy. This takes the form of not believing in the heart and not acting, whilst submitting outwardly in order to show off to people. This is like the kufr of Ibn Salool and the other munaafiqeen (hypocrites) of whom Allaah said (interpretation of the meaning):
"And of mankind, there are some (hypocrites) who say: 'We believe in Allaah and the Last Day,' while in fact they believe not.

They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!

In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies.
And when it is said to them: 'Make not mischief on the earth,' they say: 'We are only peacemakers.'

Verily, they are the ones who make mischief, but they perceive not.

And when it is said to them (hypocrites): 'Believe as the people (followers of Muhammad, Al-Ansaar and Al-Muhajiroon) have believed,' they say: 'Shall we believe as the fools have believed?' Verily, they are the fools, but they know not.

And when they meet those who believe, they say: 'We believe,' but when they are alone with their Shayaateen (devils — polytheists, hypocrites), they say: 'Truly, we are with you; verily, we were but mocking.'
Allaah mocks at them and gives them increase in their wrong-doing to wander blindly.
These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.

Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allaah took away their light and left them in darkness. (So) they could not see.
They are deaf, dumb, and blind, so they return not (to the Right Path).

Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allaah ever encompasses the disbelievers (i.e. Allaah will gather them all together).

The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allaah willed, He could have taken away their hearing and their sight. Certainly, Allaah has power over all things"[al-Baqarah 2:8-20]

-4- The kufr of doubt, which means hesitating with regard to following the truth and being uncertain as to whether it is true, because what is required is certainty of faith (yaqeen) that what the Messenger brought is truth with no hint of doubt in it. Whoever thinks that what he brought may not be true has disbelieved, in the sense of kufr of doubt, as Allaah says (interpretation of the meaning):
"And he went into his garden while in a state (of pride and disbelief), unjust to himself. He said: 'I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely, shall find better than this when I return to Him.'

His companion said to him during the talk with him: 'Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?

But as for my part, (I believe) that He is Allaah, my Lord, and none shall I associate as partner with my Lord.'"[al-Kahf 18:35-38]

From this we may conclude that kufr – which is the opposite of eemaan or faith – may take the form of feelings in the heart, such as hating Allaah or His signs, or His Messenger (peace and blessings of Allaah be upon him); this contradicts love and faith which support the actions of the heart. Kufr may also take the form of spoken words, such as insulting Allaah, or it may be an outward action, such as prostrating to idols, or offering sacrifices to someone other than Allaah. Just as faith takes the form of actions of the heart, words on the tongue and outward physical actions, so too kufr may take the form of actions of the heart, words on the tongue and outward physical actions. We ask Allaah to keep us safe from kufr and its branches, and to increase us in faith and make us guided and cause us to guide others… Ameen. And Allaah knows best.
See A'laam al-Sunnah al-Manshoorah, 177; Nawaaqid al-Eemaan al-Qawliyyah wa'l-'Amaliyyah by Shaykh 'Abd al-'Azeez Aal 'Abd al-Lateef, 36-46; Dawaabit al-Takfeer by Shaykh 'Abd-Allaah al-Qarani, 183, 196.

The Prophet's Sermons in Makkah

The Prophet, sallallahu `alaihi wa sallam, preached many sermons in Makkah. In the first sermon, which was given from the door of the Ka`bah, he explained about the blood money due in cases of manslaughter which appear deliberate. He abolished all the traditions of the jahiliyyah including the traditions of revenge, except for two things: the duty of giving water to the Pilgrims, and the office of custodian of the Ka`bah; he permitted these two traditions to remain. [Ahmad, Musnad, 3/410, with an isnad which is hasan li dhatihi; Abu Dawud, Sunan 2/492, with a sahih isnad.]

In the second sermon, he announced the annulment of all alliances formed during the jahiliyyah, except for those which were formed to do good and support the truth or to help relatives. [Sahih Muslim, 2/409, Ahmad, al Musnad 2/215. His isnad includes `Abd al Rahman ibn `Abd Allah ibn `Ayyash who is saduq and sometimes confused.]

In the third sermon, he announced that Makkah was a sanctuary, and that it was forbidden to hunt, to pick wild plants, to cut down trees, and to pick up and keep any lost objects within Makkah. Fighting was prohibited there. He explained that God had permitted him to fight there only for a short while at the time of the liberation. [Sahih al Bukhari 3/17; Sahih Muslim, 2/568] He explained that there was to be no hijrah after the liberation of Makkah, only jihad and niyyah. [Sahih al Bukhari, 3/18, 4/28] Hijrah to Madinah was no longer obligatory, but the law concerning hijrah from a kafir country to an Islamic country remains valid until the Day of Judgment. [Ibn Hajar, Fath al Bari, 4/49, 7/270]. The hijrah to Madinah was instituted in order to enable the Muslims to worship their Lord in safety, to strengthen the Islamic state in Madinah in the face of its foes, and to enable them to protect the state and then expand its territory through jihad. After the liberation of Makkah, hijrah was no longer a necessity because Islam had become stronger and it was better for the Muslims to stay intheir own homes in order to establish Islamic worship and to spread the guidance of Islam to all areas. Jihad remains valid until the Day of Judgment. For this reason, the Prophet, sallallahu `alaihi wa sallam, asked the Muslims to make a pledge of Islam, iman and jihad after the liberation, but not of hijrah. [Sahih al Bukhari, 5/72, 193; Sahih Muslim, 2/26] Ibn `Umar explained this by saying, "Hijrah to the Messenger of God, sallallahu `alaihi wa sallam, was suspended after the conquest, but hijrah per se will never be suspended as long as there are kafirs to be fought." That is, as long as there is some kafir territory in the world, hijrah remains obligatory for everybody who embraces Islam and fears that he may be enticed from his religion." [Ibn Hajar, Fath al Bari, 7/270]

In the fourth sermon, he explained that the family of someone who is killed has the choice between taking the blood money or executing the killer in revenge. [Sahih al Bukhari, 1/38; Sahih Muslim, 1/569]

A number of laws of the Shari`ah became clear during the liberation, among which are the following: The permissibility of the traveler either fasting or breaking his fast during Ramadan, without being guilty of any sin, because the Prophet, sallallahu `alaihi wa sallam fasted during the army's march from Madinah as far as Kadid, where he broke his fast. [Sahih Muslim 1/451]

The Prophet, sallalllahu `aliahi wa sallam, performed salat al duha, consisting of eight short rak`ahs. [Sahih al Bukhari 5/189; Sahih Muslim 1/289] This salah is sunnah mu'akkadah.

The one who is better qualified to lead the salah is the one who has memorized more of the Qur'an. [Sahih al Bukhari, 5/191]

The maximum period during which a traveler may shorten his salah: the Prophet, sallallahu `alaihi wa sallam, stayed in Makkah for nineteen days, during which time he shortened his salah. [Sahih al Bukhari, 5/190]

The validity of protection given by women: Umm Hani gave protection to two men who were her in-laws, and the Prophet, sallallahu `alaihi wa sallam, endorsed her protection. [Sahih al Bukhari 4/122] The scholars agreed that a woman's protection is permissible. [Al Khattabi suggested this. `Awn al Ma`bud, 7/44]

The prohibition of mut`ah [temporary marriage] unions, which had been permitted for three days only, then it became haram for all time. [Sahih Muslim, 1/586-7] Mut`ah was forbidden and permitted twice. It was permissible before Khaybar, and was forbidden onthe day of Khaybar. Then it was allowed on the day of the liberation of Makkah, but it was prohibited three days later, in a prohibition which is in force until the Day of Judgment. [Al Nawawi, Sharh Saheeh Muslim, 3/553].

The explanation of the law: "The child is for the owner of the bed, and the stone is for the adulterer." This came about through the story fo the son of slave girl Zam`ah. Sa`d ibn Abi Waqqas and `Abd ibn Zam`ah had been having a dispute concerning the child, and the Messenger, sallallahu `alaihi wa sallam, judged in favor of `Abd ibn Zam`ah, because the boy had been born on the bed of `Abd ibn Zam`ah's father. [Sahih al Bukhari, 9/191]

The law concerning the marriage of a Mushrik whose wife becomes Muslim before he does, as happened in the case of Safwan ibn Umayyah and `Ikrimah ibn Abu Jahl. The marriage contract between them and their wives was still considered valid, because they embraced Islam before their wives' `iddah expired. [Malik ibn Anas, al Muwatta` (al Zarqani, Sharh al Muwatta 3/156-7); Ibn Hisham, Sirah, 2/417]

The law concerning the wasiyyah (will). It is not permissible to make a will for more than one-third of one's wealth. This is indicated by the story of Sa`d ibn Abi Waqqas. When he became ill, the Prophet, sallallahu `alaihi wa sallam forbade him to bequeath more than one-third of his wealth. [al Tirmidhi, Sunan, 3291. He said, "This is a hasan sahih hadith." See also Ibn Hajar, Fath al Bari, 5/369]

The woman is permitted to take a reasonable amount of her husband's money to spend on her own needs and those of her children, if her husband does not give her this money, as reported in the story of Hind bint `Utbah, the wife of Abu Sufyan, who asked the Prophet, sallallahu `alaihi wa sallam concerning this matter. [Sahih Muslim, 260]

The prohibition of selling wine, carrion and idols. [Sahih al Bukhari 3110; Sahih Muslim 1/689-690]

The explanation of the law concerning dyeing gray hairs with henna or sufrah, as in the story of Abu Quhafah, whom the Prophet, sallallahu `alaihi wa sallam, ordered to change the color of his gray hair. [Sahih al Bukhari, 3/110; Sahih Muslim 1/689-690]

The prohibition of interceding regarding one of the punishments prescribed by God after it has become known to the leader, as happened in the story of the Makhzumi woman who committed theft and whose hand was cut off. The Prophet, sallallahu `alaihi wa sallam, became angry with Usamah ibn Zayd, because he had interceded on her behalf. He said:
"O people, those who have gone before you were destroyed, because if anyone of high rank committed theft amongst them, they spared him; and if anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Him in Whose hand is the soul of Muhammad, if Fatimah the daughter of Muhammad were to steal, I would have her hand cut off." [Sahih al Bukhari 5/192; Sahih Muslim 2/47]

This hadith includes the confirmation that all men are equal before the laws of the Shari`ah, and warns the leaders against carrying out the prescribed penalties hudud only on the weak, and not on the strong, who may try to escape punishment through intervention of influential acquaintances or by bringing pressure to bear. Undoubtedly the survival of any state or society is based mainly on the upholding of justice. If a state is an oppressor, its enemies can find a way to destroy it, because the oppression of the state gives the victims of oppression an excuse to come together and gives them an incentive to make sacrifices in order to bring about the downfall of the state.

As a result of the liberation of Makkah, the center of the Shirk camp moved from the Quraysh to the two tribes of Hawazin and Thaqif, who hastened to fill this gap and lead the Mushrikun in a war against Islam. This resulted in the Ghazwah of Hunayn and the siege of Ta'if.

One who curses life

It is not permissible for a man to curse life if he feels fed up, because the Prophet (peace and blessings of Allaah be upon him) said, in a hadeeth qudsi that Allaah says, "The son of Adam offends Me by inveighing against [the vicissitudes of] Time, and I am Time. In My Hand is the alternation of night and day." It was also narrated that the Prophet (peace and blessings of Allaah be upon him) said:

"Do not inveigh against Time, for Allaah is Time", i.e., He is the One Who is controlling Time. So when man is afflicted with calamity, he must be patient and seek reward, for Allaah has enjoined patience.

And Allaah said to His Prophet ` (peace and blessings of Allaah be upon him) (interpretation of the meaning):

"This is of the news of the Unseen which We reveal unto you (O Muhammad); neither you nor your people knew it before this. So be patient. Surely, the (good) end is for the Muttaqoon (the pious)" [Hood 11:49]

Let man know that no matter what happens there is something worse than that somewhere else in the world. If he understands that, then his problem will become easier to bear.

Secularism and Moral Values

MORAL values, such as honesty, trustworthiness, justice and chastity, are originally innate values which Allah planted in the hearts of mankind; then He sent His messengers with a system of life in accord with this innate disposition to affirm it.

"So set your face toward the religion, as one by nature upright; the instinctive (religion) which Allah has created in mankind. There is no altering (the laws) of Allah's creation. That is the right religion but most people do not know."[Surat Ar-Rum:30].

A believer adheres to these moral values because his nature, fortified by faith, induces him to do so, and because the religion he believes in commands him with them and promises him a reward for them in the Hereafter. Secularism, on the other hand, even in its less virulent form that satisfies itself with removing religion from political life, rejecting it and the innate values as a basis for legislation, undermines the two foundations for moral values in the hearts of mankind.

As for secularism in its extreme atheistic form, it completely demolishes these two foundations and replaces them with human whims, either the whims of a few rulers in dictatorial systems or the whims of the majority in democratic systems.

"Have you seen the one who has taken his own desire as his god? Would you then be a guardian over him?"[Al-Furqan:43].

Since whims and desires are by their nature constantly changing, the values and behaviors based on them are also mutable. What is considered today to be a crime, punishable by law with the severest of penalties, and causes its practitioners to be deprived of certain rights granted to others, becomes permissible tomorrow, or even praiseworthy, and the one who objects to it becomes "politically incorrect." This shift from one point of view to its opposite, as a result of society's estrangement from innate religious values, is a frequent occurrence.

However ignorant a traditional society may be, it, or many of its members, will maintain some innate values; but the further a society penetrates into secularism, the fewer such individuals will become, and the more marginal their influence will be, until the society collectively rebels against those same innate religious values it used to uphold. There may be another reason for some traditional Jahili cultures to maintain innate religious values: they might appeal to their desires, or they represent their heritage and do not conflict with their desires.

"And when they are called to Allah and His Messenger to judge between them, Lo! a party of them refuse and turn away. But if the right is with them they come to Him willingly."

[Al-Nur: 48-49].

Their relationship with truth is similar to Satan's, as described by the Prophet (sallallahu alayhe wa sallam) to Abu Hurairah, whom Satan had advised to recite Ayat al-Kursi when going to bed: "He told you the truth, even though he is an inveterate liar." Contemporary Western, secular societies are the clearest examples of the shifting, self-contradictory nature of jahili civilization. From one angle it views culture and the values it rests upon as a relative, variable phenomenon. However, from another angle it characterizes some values as human values, views their violation as shocking, and punishes their violators severely.

The sources of this problem are two fundamental principles which democratic secular societies rely upon. The first is majority rule as a standard for right and wrong in speech and behavior; the second is the principle of individual freedom. These two principles will necessarily conflict with each other if they are not subordinated to another principle that will judge between them. Secularism, by its very nature, rejects religion, and in its Western form it does not consider fitrah (innate values) a criterion for what is beneficial or harmful for humanity. It has no alternative but to make these two principles an absolute standard for what behavior is permissible and appropriate, and what isn't. The contradiction and conflict between these two principles is showing itself plainly in some of the current hot issues in these societies. Those who advocate the acceptance of homosexuality and the granting to avowed homosexuals equal rights and opportunities in every aspect of life, including military service, base their argument on the principle of individual rights. They see no one as having the right to concern themselves with what they call their "sexual orientation."

The same argument is made by supporters of abortion. You frequently hear them say incredulously, "How can I be prohibited from freedom of choice in my own affairs and over my own body? What right do legal authorities have to involve themselves in such personal matters?" The only argument their opponents can muster is that this behavior contradicts the values held by the majority of the population. Even though the basis for many people's opposition to abortion is moral or religious, they can't come out and say so openly, nor can they employ religious or moral arguments, since secular society finds neither of them acceptable. If we accept that there is no basis for values except individual or majority opinion, and that it is therefore possible for all values to change from one era to another, and from one society to another, this means there is no connection between values and what will benefit or harm people in their material and spiritual lives, which in turn means that all values are equality valid and it doesn't matter which values a given society accepts or rejects. However, this means that all behavior considered abhorrent by secular societies today, such as sexual molestation of children and rape of women for which it has serious penalties, are considered repulsive only because of current inclination, which might change tomorrow, so certain serious crimes may become acceptable, based on the principle of individual freedom.

The reason a secularist is confused when posed with certain questions is that his repugnance toward such crimes is not really based on these two principles, which have become the only accepted bases for argument in societies dominated by secularism; the real reason for it is the remnants of the moral feelings he still possesses from the original nature with which Allah endowed him, and which linger on in spite of his secularism. Perhaps the confusion of the secularist would increase if he were asked for what reason he had given such precedence to these democratic values, until he made them the standard by which all other values and behaviors are judged.

If he says his reverence for them is based merely on current personal preference and inclination, or on cultural chauvinism, he will have no reply to one who opposes him on the basis of his contradictory personal preferences, or because the norms of his society differ from those of the other. The flimsy foundation of values in secular societies makes them liable to turn at any time against all the values they currently hold dear. It also paves the way for them to descend to their practices of the occupation and colonization of weaker nations.

There is nothing to make them refrain from doing so, once one of them stands up and announces that there is a nationalist benefit to be gained by it and a large number of fellow citizens believe him. His policy proposal becomes official policy, based on the standard of majority approval. It is, however, as you can see, an approval based on nothing more than greed. This has been the justification for every transgression in history. In fact it is the basis on which any animal attacks another. Personal freedom and majority rule are not, then, the fundamental values on which secular culture is based. That is because freedom entails choice, but it is not the criterion for that choice.

I mean that whoever is given the freedom to choose needs a standard that he can use as the criterion for his choice. Likewise, majority opinion is not itself the standard; it is merely the result of many individual choices made on the basis of some standard. So what is the basis for the choices of a free individual and a free society in the secular system? It is, without the slightest doubt, those whims and desires which have taken the place of the real Deity.