Avoiding Imitation of the Kuffaar...

(Based largely on Shaykh Ahmad al-Ghumari's "al-Istinfar li-ghazw al-tashabbuh bi l-kuffaar")

The ummah is at a time of crisis never seen before in our long history. Europeans gained domination over muslim lands; they attacked their homes, used their military might against them, occupied their countries, and established their domination over them, causing the loss of many Muslim lives in the process. Then, they turned towards taking people away from Islam- by setting up missionary centres, missionary charity organisations (such as the Red Cross - In Somalia - the Red Cross distributed food along with bibles), schools, cinemas, theatres, prostitution (Turkey - prostitution legal), bars, homosexuality, and all manner of decadent practices connected with the frivolous, aimless western lifestyle. People growing up in such an environment would doubtless break out of the confines of Islam. When the Russians invaded Afghanistan they took thousands of children to be reared on the Communist ideology, and these numbers do not include those who had already been indoctrinated before the invasion. America now considers Islam one of its largest threats, after the Soviet empire's demise. Just a few days ago, Reuters World News Service reported President Clinton's concern over the expansion of Muslim populations.

(And they will continue fighting you until they turn you renegades upon your religion, if they are able to do so.) [al-baqarah]

(The Jews and Christians will never be happy with you until you follow their ways. If you were to follow their desires after knowledge has come to you (from Allah), you would have no protector or helper before Allah.) [al-baqarah]

Largely as a result of this, there has arisen a generation which attaches little value to religion. Even some of those Muslims who clung to their religion were not so fortunate with their children. These children, overwhelmed and dazed by the "liberated'' life of material and sensual gratification prevailing in the society in which they live, not surprisingly in many cases became somewhat estranged from Islam. This estrangement can basically be categorised as one of two types:

1.There are those who have lost touch with even the basic faith and doctrine of Islam. Often, the fathers married non-Muslims, and did not make the effort to bring up their children correctly, so that they were raised as Christians, so that we actually have a priest named Ali. This is extremely serious. What is still worse is that some "mixed'' (Muslim-non-Muslim) couples say, "We'll teach the children both religions and let them choose'', or, "The sons will be Muslims and the daughters Christian.'' In this case, the father is committing kufr, by agreeing to his children being kafir. Ignorance is no excuse in such a situation.

2.Those who have the basic doctrine of Islam, but due to the corruptive, degenerative and spiritually repressive character of the Western lifestyle, they are not operating to their optimum Islamic potential.

Brothers and sisters, let us be honest with ourselves. The sad truth is that the effect of this society is to make a Muslim lax about his religion. Only if we are wary and consciously strive against the forces of evil can we hope to safeguard and improve ourselves in this society. The first danger is imitating the Western lifestyle and committing sins which are common and acceptable in the eyes of the West. Eventually, a person may lose his faith altogether by not feeling any guilt when doing wrong, or by thinking that truth and good are relative and can be decided on by the individual. This is very easy for the unaware person to fall into, for here in the West, ideas such as "alternate lifestyles'', "personal freedom'', "right to choose'' are all too common.

Brothers and sisters, let us not be deceived. (The religion before Allah is Islam) (Whoever desires a religion other than Islam, it will never be accepted from him, and in the hereafter he will be among the losers) [aali `imraan]

Islam is the one and only way - there are no alternate ways. Judaism, Christianity, Hinduism and so on are not acceptable alternatives. They are not, as some claim, "different windows to the same light'', nor "different paths to the same destination''. All previous religions are now abrogated. Anybody who obstinately seeks a way to Allah other than the way shown by Muhammad is doomed to failure and torment. (Whoever diverges from the Messenger after the guidance has been made plain to him, and follows a way other than that of the believers, We shall turn him over to that to which he himself has turned, and We shall roast him in hell- how evil a destination!) [al-nisaa']

The Prophet has said that even if Moses were alive on the earth today, he (Moses) would have no option but to follow him (Muhammad) [Reported by Abu Dawud and Bazzar]. Similarly, Muslim and others have reported the hadith: There is no Jew or Christian who hears about me, and about that which I have been sent with, and yet does not believe in me, except that Allah must enter him into Hell.

So, Islam as taught by Muhammad (pbuh) is the only way to success. Knowing this, we must then take precautions to avoid losing our faith. In a corrupted land like this that is labelled as 100% muslim country (but the people are not as a whole), we must be especially alert. The attraction of the material advancement which we are surrounded by is certainly very appealing.

(Attractive to mankind is the love of (material) desires, of women, children, piled-up treasures of gold and silver, and horses, cattle and produce. That is the provision of this world. The best destination is with Allah. Say, 'Shall I inform you of (something) better than that? For those who believe , before their Lord are gardens, beneath which flow rivers, they shall abide therein, (and furthermore they shall have) purified mates, and pleasure from Allah.) [aali `imran] (Oh mankind, the promise of Allah is true, so let not the life of this low world deceive you, nor let the Deceiver (Shaytaan) deceive you from Allah.) [Qur'an]

Yet, this is a temptation we must overcome if we are to be successful. "Hell is veiled by lusts, and Heaven is veiled with difficulties." [Riyadh as-Saliheen]

We must oppose the ways of kufr in all their guises. Are we so ashamed of making wudhu and praying in our work place or school that we are delaying `asr until after sunset? This is not acceptable. Our religion is not something to be ashamed of - and after all, are we more ashamed to pray in front of people, or to stand in humiliation and disgrace before Allah on the Day of Judgement? We must try our best to fulfil our obligations despite what people may think and say.

"Islam began as something strange, and it will return to being strange, so blessed are those (true Muslims) who are considered strange."

Living in a country like this, we must try to detach ourselves from love of the materialist lifestyle. A true Muslim will never love kufr and the kuffar. (You will not find a people who believe in Allah and in the last day loving those who turn away from Allah and His Messenger, even if such people be their fathers, sons, brothers or close relatives or tribe-members. Such are those in whose hearts (Allah) has inscribed faith, and He has supported them with a spirit from Him. He will enter them into gardens, beneath which flow rivers; they shall abide therein. Allah is pleased with them, and they with Him. They are the party of Allah. Surely, Allah's party are the successful ones).[Qur'an]
(Oh believers! Do not take (those who are) My enemies and your enemies as intimate friends, inclining toward them with love, while they have rejected the truth which has come to you) [al-mumta.hinah)

If we truly love Allah, how can we love the enemies of Allah? How can we love people who deny the truth when it is presented before them, and who argue and dispute barrenly against it? How can we love and be deeply attached to a lifestyle that thrives on disobeying Allah? We should treat people based on their position towards Islam. The kuffar, including the Jews and Christians, can never become our intimate friends, confidantes or close allies. This does not mean we isolate ourselves from them and give up hope for them. What it means is that our relationship with them should be fair, kind and equitable, and not rude or arrogant, but we should always be thinking about how to bring them to Islam. If, however, they display open hostility to Islam,, then we should treat them as enemies. Those who seize our lands and oppress, torture and kill our Muslim brothers and sisters cannot be our friends. This is not a question of having an open mind- it is a matter of common sense, and of obeying Allah's order to separate ourselves from such people's company. If we leave our mind too open, Shaytaan will occupy it.

(Allah does not prohibit you from being kind and just to those who have not fought you on account of religion, nor expelled you from your homes. Allah loves those who are just. Allah only prohibits you from being intimate friends with those who have fought you on account of religion, and expelled you from your homes, and assisted others in your expulsion. Whoever befriends them is a wrongdoer.) [al-.hujuraat]

(Oh believers, take not the Jews and Christians as protectors/friends.) [alma'idah] (Oh believers, take not as friends/protectors those who have taken your religion as a joke and game, from among those who were given scripture before you, as well as from among the Pagans. And keep your duty to Allah if indeed you are believers.) [al-ma'idah] (Whoever does that, Allah has nothing to do with him) [aali `imran]

(O you who believe! do not take as allies a people upon whom is Allah's wrath.)

(Indeed, there was an excellent example for you in Abraham and those with him, when they said to their people, 'Indeed, we have nothing to do with you, nor with that which you worship besides Allah. We reject you, and there has appeared between us and you enmity and hatred until you believe in Allah alone.)

Part of separating ourselves from them is avoiding imitation of their ways. For by becoming assimilated with the kuffar, we incline towards their ways, and are led toward Hell. (Then, We set you upon a code of life, so follow it and do not follow the lusts of those who do not know. They will not benefit you at all before Allah.)[Qur'an] (And do not incline towards those who commit injustice (.zulm), lest the fire smite you, in which case you would not have any helper or protector besides Allah, and then you would not be helped.) [Surah Hud]

The scholars of tafsir have said that "inclination'' comprises love, attachment of the heart and feeling pleasure in their actions, and to feel honour and respect for them. Ibn Abbas said that "inclining'' towards the disbelievers means being favourably disposed towards them. We should behave similarly towards unjust rulers who do not rule by the law of Allah and do not establish Islam as a complete system. In the same vein, the Prophet has said, Do not say "Sir'' to the hypocrite, for if he is indeed your master, then you have displeased your Lord, the Mighty, the Majestic. [Riyadh -as-Saliheen]

(Whoever among you takes them as allies is one of them.) [al-ma'idah]) How are we going to enjoin the right and forbid the wrong if we are always in the company of non-Muslims who do not believe in the right and wrong? By silently witnessing their sins, we become their partners in disobedience to Allah. Such behaviour led to the fall of the Children of Israel.

(They used not to forbid the wrong which they did. Evil is that which they did. You see many of them befriending the disbelievers. Evil is that which they themselves have prepared for themselves, (which is) that Allah is displeased with them, and they will abide in the Fire. And if they did believe in Allah and the Prophet and in what was revealed to him, they would not take them as (close) friends, but most of them are rebellious.) [al-ma'idah]

(Give news to the hypocrites of a painful punishment- (they are) those who take disbelievers as allies in preference to believers. Do they seek honour before them? (If so, they should realise that) honour is all Allah's.) [al-nisaa'] In fact, (Honour belongs to Allah, the Prophet and the believers, but the hypocrites do not know.) [al-munafiqoon]

Similarly, the Prophet's hadith tell us to differ from the disbelievers. In fact, scholars have noted that to differ from the kuffar in their habits, dress, attitudes, practices, appearances, and so on is one of the most important parts of the Prophet's message. There is the hadith of the two Persian messengers who came to the Prophet with long moustaches, and shortened or removed beards. The Prophet asked them, "Who has ordered you to do this?'' They replied, "Our lord,'' meaning their emperor. The Prophet said, "My Lord has commanded me to grow the beard and shorten the moustaches.'' In another hadith, he said, "Differ from the pagans- shorten your moustaches and grow your beards.'' [Ahmad, Bukhari, Muslim, Tirmidhi, Nasa'i]

"Whoever imitates a people is one of them.'' [Abu Dawud, Ahmad, Bukhari, also Tabarani and Bazzar] On the Day of Judgement, people will be resurrected with those whom they loved dearly. "The man will be with those whom he loves." [Riyadh as-Saliheen- Hadith Mutawatir] Every soul will be resurrected according to its love. So, whoever loved kufr will be with the disbelievers, and his good deeds will not benefit him at all. [Tabarani] Whoever loves a people, Allah will resurrect him in their group. [Tabarani]

There are so many instances in the hadith which instruct us to differ from the Jews and Christians, and other disbelievers that no rational person has any doubt that to imitate or love them is prohibited and in fact detrimental to one's Iman. The Jews used to separate themselves from their wives during their menstrual periods. The Prophet, [as reported by Abu Dawud, Muslim, Nasa'i, Ibn Majah and Tirmidhi] following the revelation on this matter, told Muslims to "do everything except intercourse'' during menstruation. The Jews remarked that he differs from them in every matter.

The method chosen for calling people to prayer was adhan- distinctly different from the bells, trumpets and fires used by Jews, Christians and Zoroastrians for the purpose. We have also been instructed to refrain from praying and burying our deceased at times which are peculiar to other religions, such as sunrise and sunset for the sun-worshippers. Numerous other actions in salah have also been prohibited or discouraged since they resemble those of the kuffar's prayers. e.g. swaying in prayer, putting the hands on the hips, talking during prayer, not praying in shoes. Also, graves must be left level , and not raised up in the manner of the kuffar. Fasting people should eat suhur before dawn, and break the fast early, to differ from the Jews and Christians, who fast all day and night, and delay breaking the fast. The Prophet intended to fast on the ninth of Muharram as well as on `Ashuraa' in order to avoid resembling the Jews who fasted only on Ashura. [Ahmad, Bayhaqi] Even in jihad, the Prophet disliked Persian bows, and advised the Muslims to use Arabian weapons. He also forbade the Muslims from pre-battle rites which the kuffar used to engage in.

Muslims are encouraged to marry, unlike the Christian monks. "Marry, for I will outnumber other nations on the Day of Resurrection on account of you, and don't imitate the Christian monasticism." [Bayhaqi] Muslim women are forbidden to parade their beauty publicly, in contrast to the practice of Jahiliyyah. "There are two categories of the inhabitants of Hell that I have not seen: People with whips like the tails of cows, with which they beat people, and women who are clothed yet naked, swaying, and moving out of Allah's religion; their heads are like an inclined camel's hump. they will not enter Heaven, nor smell its fragrance, though its fragrance can be smelt from such and such a distance." [Muslim, Ahmad, Malik] Men with whips - police; common today. The women- don't enter jannah because they wage war on Allah and His Messenger, and imitate the disbelieving women. hair on head like hump, or some kind of hat resembling a hump.

In another hadith reported by Ahmad, we are instructed to differ from ahl-al-kitab in our garments, in our footwear, in shortening the moustache and growing the beard, and in every way possible. We should wear what Allah has provided, but refrain from imitating the disbelievers' ways of dressing, even if we may be wearing some of the same garments as they do. Police- (And differ from the allies of Satan in every way you are able to) [Tabarani] The Prophet also told us not to shave part of the head and leave hair on part of it. He said, "either shave it all, or leave it all". [Ahmad, Bukhari, Muslim, Abu Dawud, Nasai, Ibn Majah] Again, the reason is that it is a practice of the disbelievers.

In other hadith we find we should not resemble the kuffar in our speech also, nor participate in their religious festivals. The Prophet told people not to take pride in their ancestry from jahiliyyah. [Ahmad, Abu Dawud, tirmidhi, Bayhaqi, Tayalisi, Ibn Majah] Similarly, we should not attach any pride to being ``American'' (if we are) - our pride and dignity should stem only from Islam and being Muslim. We are not allowed to live and mingle totally with disbelievers. Whoever gathers with a pagan and lives with him is [just] like him. [Abu Dawud]

Thus, we see that Muslims must differ from kuffar in every possible way, in every possible aspect. In our knowledge too, we should strive for an Islamic perspective, bearing in mind that the Western sciences today are based on an atheistic foundation. All this is something we can strive for on the individual level. On the level of the ummah, we should realise that the way to success and earthly power is only by following the ways of Islam. Not by any so-called deceptive 'peace' treaties set up by our enemies. In particular, when the Muslim lands are being attacked, and the Muslims are being raped and killed, the only solution prescribed by Allah is jihad. Jihad is for all times. The way to prosperity is by establishing Islamic government and economic systems. Eventually, Allah's victory will come to the dedicated Muslims. Let us strive to be among them.

"A group of my ummah will always remain supporting the truth, and fighting (for it) until the decree of Allah comes while they are in this state." [Hadeeth mutawaatir in meaning]

(Allah has promised those among you who believe and do good deeds, that He will appoint them as successors in the land, just as He appointed those before them. He will establish for them their religion which He has chosen for them, and will replace their fear with safety.) [surat al-Hajj]

May Allah teach us that which is beneficial to us, and benefit us by what we know. Surely, He is the Most Merciful of the merciful. We seek refuge with Allah from knowledge which is of no benefit; a heart which does not fear (Him), and a soul that is never satiated.

May Allah send blessings and peace upon Muhammad, his Household and Companions.

Rejection of Taghoot (Al kufr bil Taghout)

What is Taghout?

Allah (SWT) said: "There is no compulsion in the deen, the right path has become distinct from the wrong path, whoever rejects taghout, and believes in Allah, he has got a firm hold of the most trustworthy handhold that will never break, and Allah is the All hearing, all knowing." [2: 256]

Ibn Kathir in his Tafsir (interpretation of the Qur’an) said regarding this Ayah: “Whoever rejects the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah. Whoever believes in Allah’s Oneness, worships Him alone and testified that there is no deity worth of worship except Him, then he has got a firm hold of the most trustworthy handhold. Thus, this person will have acquired firmness (in religion) and proceeded on the correct way and straight path.”

Also the right path being distinct is the Prophet (SAW) coming and the most trustworthy handhold is Imaan [Tafseer of: ibn Mas'oud, ibn Abbas and Ali (RAA)]

This Ayah dictates to us the importance of rejecting Taghout. Only by rejecting Taghout we can gain the most trustworthy handhold which is Imaan. Therefore it essential that one understands what Taghout means in order to avoid it and have faith.

Taghout is- "Anything that has been worshipped or obeyed or followed or submitted to instead of Allah (SWT)"

Taghout could be:
- A person male or female etc e.g. a king, ruler of a country or a holy person who are obeyed instead of Allah(SWT)
- Jinn
- Shaytaan
- Rocks/Stones
- Idols
- Law and order/Ideas
- Animal
- Doctor
- Anything else that is worshipped instead of Allah (SWT)

THE HEADS OF TAGHOUT

1- SHAYTAAN WHO CALLS YOU TO OBEY, WORSHIP OR FOLLOW DIFFERENT FROM ALLAH (Can be Iblees, Jinn or Man);
Allah (SWT) said: "Did I not command you O children of Adam? That you should not worship shaitan, verily he is a plain enemy to you. And that you should worship me alone, that is the straight path. And indeed he did lead astray a great multitude of you, did you not, then understand?" [Ya sin (36): 60- 62]

2- THE RULER WHO REPLACES THE SHARI'AH WITH ANYTHING ELSE
Allah (SWT) said: "Have you seen those who claim to believe in what was sent to you and sent down before you? And they wish to go to judgement in their disputes (At Tahakum) to the Taghout while they have been ordered to reject them, but Shaytan wishes to lead them far astray." [Nisaa (4): 60]

3- WHOSOEVER JUDGES DIFFERENT FROM WHAT ALLAH REVEALED
Allah (SWT) said: "Whosoever Judges by other than what Allah revealed is from the disbelievers" [Ma'idah (5): 44]
The meaning here is the judge or the ruler or any similar.

4- ANYONE WHO CLAIMS THAT HE KNOWS THE GHAIB INSTEAD OF WHAT ALLAH (SWT) HAS INFORMED US
Allah (SWT) said: "And with him (Allah (SWT))are the keys of the Ghaib. None knows it but he, and he knows whatever is in land and the sea; not a leaf falls but he knows it, there is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a clear record." [An'am (6): 59]

5- THE ONE WHO HAS BEEN WORSHIPPED INSTEAD OF ALLAH AND HE CONSENTS TO BE WORSHIPPED
Allah (SWT) said: "And the one who claims "I am god" we will reward him with hellfire this is how we reward the oppressors." [Anbiyah: 29]

CONDITIONS OF KUFR BIL TAGHOUT - Conditions of Rejecting Taghout

1) YOU MUST BELIEVE THAT THE TAGHOUT IS FALSEHOOD

Allah (SWT) said:"That is because Allah - he is the truth, and what they invoke besides him, it is Batil. And verily, Allah - he is the most high, the most great." [Hajj (22); 62]

We are not allowed to obey anyone except Allah (SWT), we obey the Messenger of Allah, only because of his messengership. We do not obey him because he is an arab, or from banu Quraish, rather because he is the Messenger of Allah. In the same way, if we obey our parents, we do not do so just because they are our parents, we do so because Allah said to obey them, and we do so only IF they obey Allah, in this way we are still obeying Allah (SWT).

2) TO KEEP AWAY FROM IT (Ijtinaab Al Taghout)

We cannot say that we reject taghout, reject Shaytan, but we work for him as minister, we must keep distance from it. Allah (SWT) said:
"… So shun the abomination of idols (Taghout), and shun lying speech." [Hajj: 30]

3) TO DECLARE ANIMOSITY TOWARDS IT
Al 'Adaawa lil Taghout

4) TO HATE TAGHOUT (Al baghda)
The Prophet (SAW) said: "The strongest knot of Imaan, is to love for the sake of Allah and hate for the sake of Allah."

Allah (SWT) said:"He said: "Do you see now that which you worship, you and your fathers before you? For they are enemies to me except the Lord of the Worlds" [Quran 26: 75-77]

The hatred is inside, it is not necessary nor a condition to show the hatred, so if your parents are kafir, you are not obliged to show them that you hate them.

5) DECLARE TAKFEER ON TAGHOUT (Takfeer Al Taghout)
It is impossible for someone to insist that any Taghout is Muslim, we cannot disbelieve in Shaytan, distancing ourselves from him, hating him, declaring animosity on him, and then insist that he is Muslim, rather we must recognise him as a kafir beyond any doubt.

Conclusion
Now that we have studied and understood the terms of Taghout as being the number one enemy to one’s Imaan, we can now contemplate and refrain from the evil ideologies and actions and avoid any Taghout from entering our lives, our homes and our minds.

May Allah protect us from all evil and guide us to the straight path, till our very last breathe. Ameen

Life After Death

How Do Muslims View Death?

Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies, he or she is washed and wrapped in a clean, white cloth (usually by a family member) and buried after a special prayer, preferably the same day. Muslims consider this a final service that they can do for their relatives and an opportunity to remember that their own existence here on earth is brief.

The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since time immemorial.
All the Prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying God and made all other beliefs meaningless.

The very fact that all the Prophets of God have dealt with this metaphysical question of life after death so confidently and so uniformly - the gap between their ages in some cases, being thousands of years - goes to prove that the source of their knowledge of life after death as proclaimed by them all, was the same, i.e. Divine revelation.

We also know that these Prophets of God were greatly opposed by their people, mainly on the issue of life after death, as their people thought it impossible. But in spite of opposition, the Prophets won many sincere followers.

The question arises: what made those followers forsake the established beliefs, traditions and customs of their forefathers, notwithstanding the risk of being totally alienated from their own community? The simple answer is: they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through perceptual consciousness? They couldn’t, as perceptual experience of life after death is impossible. God has given man besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the Prophets of God while calling people to believe in God and life after death, appeal to the aesthetic, moral and rational consciousness of man.

For example, when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it:

And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of death) and forgets his [own] creation. He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first time; and He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire, and then from it you ignite. Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator. (Quran, 36:78-81)

On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:

And they say, “There is not but our worldly life; we die and live (i.e. some people die and others live, replacing them) and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.” Say, “God causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt,” but most of the people do not know. (Quran, 45:24-26)

Surely God will raise all the dead. But God has His own plan of things. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before God. That day will be the beginning of a life that will never end, and on that day every person will be rewarded by God according to his or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands. Actually, if there is no life after death, the very belief in God becomes meaningless or even if one believes in God, it would be n unjust and indifferent God, having once created man and now not being concerned with his fate.

Surely, God is just. He will punish the tyrants, whose crimes are beyond count - having tortured and killed hundreds or thousands of innocent people, created great corruption in society, enslaved numerous persons to serve their whims, etc., because man has a very short life span in this world and because numerous individuals are affected by one’s actions, adequate punishments and rewards are not possible in this life. The Quran very emphatically states that the Day of Judgment must come and that God will decide the fate of each soul according to his or her record of deeds:

But those who disbelieve say, “The Hour (i.e. the Day of Judgment) will not come to us.” Say, “Yes, by my Lord, it will surely come to you. [God is] the Knower of the unseen.” Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register - That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision. But those who strive against Our verses [seeking] to cause failure (i.e. to undermine their credibility) - for them will be a painful punishment of foul nature. (Quran, 34:3-5)

The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state. Drawing a comparison between them, the Quran says:

Then is he whom We have promised a good promise which he will meet [i.e. obtain] like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]? (Quran, 28:61)

The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves of their passions and desires, making fun of virtuous and God-conscious persons.

Such persons realize their folly only at the time of their death and wish to be given a further chance in the world but in vain. Their miserable state at the time of death, and the horror of the Day of Judgment, and the eternal bliss guaranteed to the sincere believers are very clearly and beautifully mentioned in the following verses of the Quran:

[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back that I might do righteousness in that which I left behind (i.e. in that which I neglected).” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected. So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another. And those whose scales are heavy [with good deeds] - it is they who are the successful. But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally. The Fire will sear their faces, and they therein will have taut smiles (i.e. their lips having been contracted by scorching until the teeth are exposed). (Quran, 23:99-104)

The belief in life after death not only guarantees success in the Hereafter but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Think of the people of Arabia before the arrival of the Prophet Muhammad . Gambling, wine, tribal feuds, plundering and murdering were their main traits when they had no belief in life after death. But as soon as they accepted the belief in the One God and life after death they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly the denial of life after death has its consequences not only in the Hereafter but also in this world. When a nation as a whole denies it, all kinds of evils and corruption become rampant in that society and ultimately it is destroyed.

The Quran mentions the terrible end of Aad, Thamud and the Pharaoh in some detail:

[The tribes of] Thamud and Aad denied the Striking Calamity [i.e. the Resurrection]. So as for Thamud, they were destroyed by the overpowering [blast]. And as for Aad, they were destroyed by a screaming, violent wind which He [i.e. God] imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees. Then do you see of them any remains? And there came Pharaoh and those before him and the overturned cities (i.e. those to which Lot was sent) with sin. And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity]. Indeed, when the water overflowed, We carried you [i.e. your ancestors] in the sailing ship (i.e. which was constructed by Noah). That We might make it for you a reminder and [that] a conscious ear would be conscious of it. (Quran, 69:4-12)

Events of the Day of Judgment

God states in the Quran about the events of the Day of Judgment:

Then when the Horn is blown with one blast, and the earth and the mountains are lifted and leveled with one blow [i.e. stroke] - Then on that Day, the Occurrence [i.e. Resurrection] will occur, And the heaven will split [open], for that Day it is infirm (i.e. weak, enfeebled and unstable). And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them]. That Day, you will be exhibited [for judgment]; not hidden among you is anything concealed (i.e. any person or any secret you might attempt to conceal). So as for he who is given his record in his right hand, he will say, “Here, read my record! Indeed, I was certain that I would be meeting my account.” So he will be in a pleasant life - In an elevated Garden, Its [fruit] to be picked hanging near. [They will be told], “Eat and drink in satisfaction for what you put forth (i.e. literally, advanced in anticipation of reward in the Hereafter) in the days past.” But as for he who is given his record in his left hand, he will say, “Oh, I wish I had not been given my record, and had not known what is my account. I wish it [i.e. my death] had been the decisive one (i.e. ending life rather than being the gateway to eternal life). My wealth has not availed me. Gone from me is my authority.” [God will say], “Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is seventy cubits insert him.” Indeed, he did not used to believe in God, the Most Great. (Quran, 69:13-33)

The Prophet Muhammad taught that three things continue to benefit a [believing] person even after death - charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child (Narrated by Saheeh Muslim).

Thus, there are very convincing reasons to believe in life after death:

1) All the Prophets of God have called their people to believe in it.

2) Whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.

3) History bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of the Prophet, the group as a whole has been punished by God even in this world.

4) Moral, aesthetic and rational faculties of man endorse the possibility of the life after death.

5) God’s attributes of Justice and Mercy have no meaning if there is no life after death.

The nature of the Islamic rule

The nature of the Islamic rule, who would be the ruler and to whom the power of issuing the rules belongs. The rule is the sovereignty, the authority, the guardianship and the government; in other words it is the authority that executes the rules, manages people's affairs and looks after their interests. The Islamic rule is the authority that runs people's affairs and looks after their interest according to the Islamic Sharia'a rules; this is so because the existence of the rule and the authority is based on the viewpoint about life, and this viewpoint is represented in the Islamic Aqeeda and what emanates from this Aqeeda has been built upon this Aqeeda in terms of Sharia'a rules; in other words, life is created by a Creator, and the human must conduct his or her actions according to the commands and prohibitions of Allah (swt).

Therefore, the principle on which the rule is based is the Islamic Aqeeda, and the management of people's affairs and the looking after their interests is conducted according to the Sharia'a rules. Since Islam is an ideology based on an Aqeeda from which emanates a system that deals with all life's affairs, the rule - which represents the authority that implements the rules and runs people's affairs - would then form part of its rules that it has brought. The obligation for its implementation is reflected in the Qur'anic verses which command the rule by what Allah (Swt) has revealed and the verses of legislation which Allah (swt) has ordered their implementation.

Allah (swt) says: " So judge between them by what Allah has revealed, and follow not their vain desire, diverging away from the truth that has come to you " [TMQ 5:48]

Allah (swt) says: " And so judge between them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allah has sent down to you " [TMQ 5:49]

Allah (swt) says: " But no by your Lord, they can have no Faith, until they make you judge in all disputes between them " [TMQ 4:65]

Allah (swt) says: " And whosoever does not judge by what Allah has revealed, they are the disbelievers " [TMQ 5:44]

These verses among many others related to the rule clearly indicate this obligation. There are verse related to the political legislation, others to the war legislation, the penal legislation, the civil legislation and the social legislation; they have all been revealed to be implemented and executed. These verses have been practically implemented during the lifetime of the Messenger of Allah (saw) and the Khulafah Al-Rashideen, as well as those Muslim rulers who succeeded them, which indicates clearly that the rule, which represents the authority that executes the rules and runs people's affair, is in fact part of Islam; this also indicates that it will not be considered Islamic unless the running of people's affairs and the realising of their interest are conducted according to the Islamic system and rules. The obligation of the rules by what Allah (swt) revealed from these systems and legislation, necessitates the establishment of an authority that would implement these systems, legislations and laws; it is the authority of guardianship and government. This is reflected in Allah (swt) saying:

" O you who believe, obey Allah and obey the Messenger and those in authority amongst you " [TMQ 4:59]

" If only they had referred it to the Messenger or to those charged with authority among them " [TMQ 4:83]

This is as far as the Islamic rule is concerned. As for who has the right to issue such rules, i.e. who is the ruler, this is very vital, for the knowledge of the rule and its type depends on the knowledge of the rules. However, the ruler here does not mean the one who has the authority or the one who executes every rule with the help of the powers invested in his person, but the one who has the power to initiate the rule concerning things and actions, and who has the power to initiate the rules that deal with people's problems. Thus, to whom belongs the sovereignty? Is it the Sharia'a or is it Man? Islam has confined the sovereignty to Allah (swt), i.e. it has confined the initiation of the rules upon actions and things, and the initiation of rules concerning the running of people's affairs to the Sharia'a. Islam has also obliged the Muslims to abide by the Revelation, and forbidden them from abiding by other than that which has been revealed.

Allah (swt) says:

"It is not for a believer, man or women, when Allah and His Messenger has decreed a matter that they should have any opinion in their decision" [TMQ 33:36]

" The command rests only with Allah. In Him I put my trust " [TMQ 12:67]

" The command rests with none but Allah. He declares the Truth
and He is the best of Judges " [TMQ 6:57]

" And whatever the Messenger brought take it, and whatever
he forbade you abstain from it " [TMQ 59:7]

" The command is for none but Allah. He has commanded
that you worship none but Him " [TMQ 12:40]

" Surely, His is the judgement and He is the
Swiftest in taking account " [TMQ 6:62]

According to Muhammad (May Peace and Blessings of Allah be Upon Him):

" He who innovates something in this matter of ours,
which is not of it, is rejected " [Bukhari, Muslim]

" Every action not based on our instruction is rejected " [Muslim]

" Truly, Allah has decreed some obligations, so do not neglect them, and He has forbidden certain matters, so do not perpetrate them, and He established some boundaries, so do not violate them "

There are many other verses and Ahadith that confine the initiation of rules to the Sharia'a and which forbids the Muslims to adopt anything or execute any rule that is not brought by the Sharia'a. Therefore, it is Allah (swt) who legislates the rules and not the Khalifah; and it is He (swt) who obliges people and the Khalifah to abide by these rules in their relationships and their actions, and who confined them to follow these rules to the exclusion of all others. Therefore, it is not fitting for humans to lay down any rules in order to govern people's affairs with, nor is it fitting for the Khalifah or any other ruler, to either oblige people or give them a choice in following tenets, systems and rules laid down by humans. Allah (swt) has described such rules as being rules of Taghut and He described them as being Tawaghit (false gods). He (swt) ordered the Muslims to reject them and reject whatever they legislated in terms of systems and laws. Allah (swt) says:

" And they wish to resort to judgement to the Taghut (all false deities, authorities etc.) while they have been ordered to reject them " [TMQ 4:60]

" Whoever disbelieves in Taghut and believes in Allah, then he has graphed the most trustworthy handhold that will never break " [TMQ 2:256]

" Worship Allah (alone), and avoid Taghut " [TMQ 16:36]

Allah (swt) has described those who legislate rules, who permit forbidden and forbid lawful as false claims to godship. Allah (swt) says:

" They took their rabbis and their monks and Messiah (Christ), son of Mary, to be their lords besides Allah " [TMQ 9:31]

Adi bin Hatim heard the Messenger of Allah (saw) reciting this verse, so he said "O Messenger of Allah, they did not worship them". Upon this the Messenger of Allah (saw) said "Indeed they forbade what was made lawful to them and they made haram lawful to them; so they followed them, and that is their worship to them" All this indicates clearly that the sovereignty and the rule belong to none but Allah (swt), and that He alone is the Legislator, that the humans do not have the right to legislate, and that what the Khalifah adopts in terms of systems, legislations and laws, must be Sharia'a rules derived from the Book of Allah and the Sunnah of His Messenger (saw). As for the ruling system in Islam, it is the system that outlines the structure of the state, its qualities, its pillars, principles and various bodies.

Furthermore, it is the basis, as well as the thoughts, the concepts and the criterion, according to which people's affairs are managed, and the constitution and canons are implemented. It is a distinct and a specific system, for a distinct and specific state, totally different from all the existing ruling systems in the world, whether in the fundamentals on which these systems are based, or in the thoughts and concepts according to which people's affairs are run, or in the shape in which these ruling systems are incorporated, or in the constitutions and canons that they implement. O Muslims! This is the nature of the Islamic ruling system, which we invite you to work with us towards its establishment.

Allah (swt) commands you to work towards establishing this ruling system. So respond to the command of Allah (swt) so that you remove from your necks the sin of complacency and the sin of keeping silent, and so that you gain the might of this life and the reward of the Hereafter.

Fatwaa from Shaikh AbdulAziz Bin Abdullah Bin Bazz (Rahimahullah)
From his book 'Islamic Fatwas regarding Women' Page #259

Question: What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?

Response: Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (Sallallaahu Álayhi Wasallam) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (Sallallaahu Álayhi Wasallam) was simply saying the verse of the Quran],

"Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66). So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.

What the great schollars say about HIJAB?

Shaikh ibn Uthaimin

Question: What is the Islamic hijab?
Response: The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well known that the source of temptation and looking is the face. How can one say that the Shariah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction.( 'Islamic Fatwas regarding Women' Page # 289)

Shaikh AbdulAziz Bin Bazz (One of the greatest scholars of our times. He passed away 26th of Muharram 1420 Hijrah. (12th of May 1999) Rahimahullah. He belonged to the Hanbali School of jurisprudence.)"
It is compulsory for a woman to cover her face in front of non mahram men"(This has been quoted in Shaikh Bin Bazz's pamphlet on Hijab and in the book 'Islamic Fatwas regarding Women' and in the Arabic version of the book "hijaab Wa Safur" page #51)


Shaikh AbdulAziz Bin Bazz (Rahimahullah)
"According to the understanding of the best generations (the "Salaf") after the ayah of hijaab was revealed than Muslims women must cover everything including the face and hands. they can show one eye or two eyes to see the way. this was the opnion held by many of the sahaba like Ibn Abbaas, Ibn Masud, Aisha (Radhiallaahu Ánhuma) and others and this opnion was upheald by the Tab'ieen who followed than as Ali bin Abi Talha and Muhammad bin Sirin (Rahimahullah) and by the ritious ullima who followed them as Ibn Taymiyyah and Imaam Ahmed bin Hanbal (Rahimahullah)" (Quoted from the book "hijaab wa Sufor")


Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) relates:
"Women used to roam about without Cloaks (Jilbaabs) and men used to see their faces and hands, but when the verse stating 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks over themselves.' (Surah Al-Ahzaab,Verse #59)was reveled, then this was prohibited and women were ordered to wear the Jilbaab. Then Ibn Tayimiyyah goes on to say "The word Jilbaab means a sheet which Ibn Mas'ud (Radhiallaahu Ánhu) explained as a cloak covering the entire body including the head, face and hands. Therefore, it is not permissible for the women to reveal the face and hands in public. (Ibn Taymiyyah's book on fatwaas Page# 110 Vol # 2 also in the book Hijaab Page # 15)

From the 4 Madhabib (4 madhabs).......

Mufti Anwar Ali Adam Al Mazahiri (Mufti A'azam (Head Mufti) of Madrasa Madinatil Uloom Trinidad & Tobago.)
"Imam Shafi, Malik and Hanbal hold the view that niqaab (covering the face and the hands completely with only a small area for the eyes to see) as being compulsory (fard). Imam Abu Hanifa says that niqaab is Wajib and the face and hands can be exposed provided that there is not fear of desire if one looks at the female face, otherwise if there is the slightest chance of desire developing in the looker (the meaning of desire is that the looker would see the female face and think that she is beautiful, sexual thaught is not what is meant) then exposing the face and hands is Haraam.


The Mufassir, Imaam Al-Qurtubi (Rahimahullah),
Cites in his Tafseer of the Ayah on Jilbaab (Al-Ahzab 33:59), that the Jilbaab is: "a cloth which covers the entire body... Ibn 'Abbaas (Radhiallaahu Ánhu) and 'Ubaidah As-Salmaani (Radhiallaahu Ánhu) said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi Surah Al-Ahzab ayah # 59. This was also agreed upon by Imam WahidiImam Neishapuri in the book of tafseer of Quran "Gharaib -ul-Quran" and "Ahkam-ul-Quran", Imam Razi, in his tafseer of Surah Azhab in the book "Tafsir-i-Kabir" Imam Baidavi in his tafseer of Quran "Tafsir-i-Baidavi" and by Abu Hayyan in "Al-Bahr-ul-Muhit" and by Ibn Sa'd Muhammad bin Ka'b Kuradhi and they have all descirbed the use of jalbaab more or less in the SAME way as the two described by Ibn Abbas (Radhiallaahu Ánhu).)


Refutations from Shaikh Ibn Uthaimin

This is taken from the book "Hijaab" by Shaikh Ibn Uthaimin from Saudi Arabia. Printed by Madrasah Arabia Islamia Azaadville-South Africa.
Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)

The Ullima who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.
The hadith of Aisha (Radhiallaahu Ánha) when Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr came to the Rasulullah (Sallallaahu Álayhi Wasallam) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadith is WEAK because of 2 main weaknesses.

1. There is no link between Aisha (Radhiallaahu Ánha) and Khalid bin Dareek, who narrated the hadith from her. And in every chain of narrators Khalid bin Dareek is mentioned.

2. In the chain os narrators Sa'eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator. This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma'een (Rahimahullah). This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadith to be in their books.

(From Shaikh Ibn Uthaimin in the book "Hijaab" pages # 17 and 18.)
We also have to see that the Muhadith Abu Dawood when he quoted this hadith put with it that it is Musal (with a broken chain that does not lead up to the Sahaba).
(From The Book "Hijaab wa Safur" under tha fatwaa of Shaikh AbulAziz Bin Bazz on Page #61. Also stated as being weak by Shaikh Nasirudden Al-Albaani in his Daeef Sunan Abu Dawud in Kitab-ul-Libas under hadeeth number 4092 (which is the original hadeeth number.) It has also been mentioned in the magazine called "Al Hijrah" that Ullima agree this hadith is weak.)

An other thing that shows the weakness of this hadith is that after the ayah for hijab (Surah Al-Ahzaab – Verse #59) was revealed then the women of Sahaba wore a complete veil and covered the faces and hands. This includes Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr, who is supposed to have narrated this hadith. Asmaa (Radhiallaahu Ánha)covered herself completly including tha face, this has been narrated in authentic hadith in Imaam maliks "MUWATTA Book 20 Hadith # 20.5.16."

The Status of Applying Other Than the Divine Laws

Shaykh Saleh al-Fouzan

Ruling by Allah's Law
Kitab at-Tahweed, Chapter 6
Translated by Mahmoud Ridha Murad

Allaah, the Exalted, said: "And He who does not rule by what Allaah has revealed it is they who are the unbelievers." (5:44)

This Ayah signifies that ruling by laws other than those revealed by Allah constitutes infidelity. This type of infidelity is either major which entails apostasy, or minor which does not constitute apostasy depending on the ruler's attitude. If he believes that the laws of Allaah are not binding, and that he has a choice, or he took them lightly, or believed that man-made laws are better than the Divine laws, because the former are not suitable for this time and age, or if he wants to satisfy the infidels and hypocrites by so doing, then he commits major infidelity. But if he believes that the laws of Allaah are binding and knows the respective laws are relevant to the case he is handling, and yet he opted to rule by otherwise, recognizing that his deed is wrong, and would be subject to punishment, then such a ruler is disobedient who has committed minor Kufr or disbelief. But if he was ignorant of the respective Divine law and tried his best and utmost seeking it, but missed it, he would have committed an error, but he would be rewarded for exerting the effort to reach the proper judgment and, whose error would be forgiven [At-Tahawiyah p.363-364].

This applies to cases that concern individuals, but ruling on cases that concern the public is a different case. Shaikhul Islam b. Taymiyyah said: "If the ruler was religious and yet ruled ignorantly without knowledge, he would end up in Hell-Fire. But if he is aware of the Divine laws and yet he ruled by other than the truth of which he is, aware, he would belong to the people of Hell-Fire. And if he rules unjustly and without knowledge, he would be more deserving of Fire. This in case he judges in a case of an individual, but if he judges in a case which concerns the public, and altered the truth into falsehood, and the falsehood into truth, the Sunnah into Bid'ah, or the Bid'ah into Sunnah, and the good into evil and the evil into good, and opposes the commands of Allaah and His Messenger and commands what Allaah and his Messenger forbid, then this is another type to be judged by Allaah, the Rubb of the Worlds, and the God of the Messengers, the Proprietor of the Day of Requital, to Whom belongs all the praise in the beginning and the end. [Majmoo' al-Fatawa, p.388]

Allaah says: "The judgement is His, and to Him you shall return." (28:88) Allaah says: "He it is Who sent His Messenger with guidance and the deen of the truth, to make it prevail over all other religions. And Allaah is sufficient as a Witness." (48:28)

Shaikhul Islam Ibn Taymiyyah went on to say: "There is no doubt that he who does not believe in the incumbency of ruling by what Allaah sent to His Messenger is an infidel. So he who deems it lawful to judge between people according to what he deems as justice without adhering to what Allaah sent down is an infidel too."

There is not a nation but enjoins ruling with justice, although justice according to their religion is what their leaders or chiefs consider as such. There are many who claim to be Muslims, rule by their mores and customs which is not revealed by Allaah, such as the customs of the Bedouins, which they inherited from their forefathers who were obeyed rulers. They believe that such customs must be applied, excluding the Book and the Sunnah, and such belief constitutes infidelity.

There are many people who accept Islam, but do not rule except by the prevailing customs that are commanded by obeyed lords. Such people know that it is not permissible to rule by other than what Allaah revealed, but do not apply them, rather they deem as lawful to rule by other than what Allaah sent down, they are infidels." [Minhaaj as-Sunnah]

Shaikh Muhammad b. Ibraheem (the late Mufti of Saudi Arabia who is succeeded by Shaikh Bin Baz) asserted: "As for that which is described as lesser infidelity, it is when he refers the dispute to other than the Book of Allaah knowing that he is disobeying Allaah by doing so, and that the ruling of Allaah is the truth, and He does it once. Such a person would not be committing major infidelity. As for those who legislate laws and make others obey them, this constitutes infidelity, even if they claim that they made a mistake, and that the laws of Allaah are more just; such is considered as an infidelity which entails apostasy." [Fatawa ash-Sheik Muhammad b. Ibreheem aal-Ash-Sheik]

By asserting this Sheik Muhammad b. Ibraheem, may Allaah grant him His Mercy, made distinction between the partial ruling of no recurrence, and between the general ruling which is used as reference to all judgments or most of them, and he decided that such infidelity constitutes absolute apostasy. That is because he who discards the Islamic Shar'iah and replaces it with man-made laws, this is a proof that he considers the man-made laws as more appropriate and better than the Shar'iah, which is beyond doubt a major infidelity which constitutes apostasy and contradicts Tawheed (the belief in the Oneness of Allaah).