Muslim cop goes to Supreme Court to save beard

[Bang Galore]

What results???You are a very twisted individual.You have no idea of what freedom means.

You are a bit slow, aren't you......?

 

[kurup]

he is not keeping beardthe same reason yuraj singh is not keeping beard....

its more about personal and religous freedom and more about hindutva saffrons intolerance and double standards towards Muslims....

So keeping a beard is not compulsory for muslims ........So the cop can kiss his beard good-bye.

 

[Zarvan]

So keeping a beard is not compulsory for muslims ........So the cop can kiss his beard good-bye.

Keeping a beard in compulsory on Muslims Sir

 

[Azazel]

You are a bit slow, aren't you......?

We don't get to meet such characters every day do we??

 

[kurup]

Keeping a beard in compulsory on Muslims Sir

But majority of the muslims , the ones I know personally are not following it .

Well if you look at king of SA , even he doesnot have a beard.

 

[Azazel]

I have authority Mr that authority is to every Muslim when ever we see a Muslim breaking law of ALLAH and his RASOOL SAW or their order we have to tell him and stop him Sir that authority is given to us by ALLAH and his RASOOL SAW you are no body so you need to shut your mouth Mr

No you are wrong.Nowhere he says such things.You don't seems to be well versed in Islamic jurisprudence.So how come you come you can tell what is right and what is wrong???You have no legal authority.As I said before,You are simply disillusioned to think,you have some special power over others.In short you are no better to than any street thugs who thinks he can enforce his will on others by force.

 

[Zarvan]

But majority of the muslims , the ones I know personally are not following it .

Well if you look at king of SA , even he doesnot have a beard.

They are doing wrong Sir beard is mandatory for Muslims if a Muslim is not doing it it doesn't mean he is doing right it is compulsory on Muslims and it is order of HAZRAT MUHAMMAD SAW I have posted his sayings in previous posts you can read them

 

[third eye]

You dont understand the frivlous demand of a Muslim in the IA.

Suppose he refuses for his posting on Saichian Heights citing lack of Halal food there.
What are you going to do ?
He says my religious rights are violated there, hence I can not proceed there.
And he moves the court......

Lets say I am the one (let me be a devils advocate).
I want justice, my religious rights are violated.

Your concern is appreciated.

However, in all fairness a soldier cannot be denied his rights thats the reason why provisions are in place to give everyone his legit dues.

BTW, there is no place where such religion specific foods are not available - both fresh & tinned. A good Commanding Officer ensures this & the IA has Good Commanding officers.

 

[Zarvan]

No you are wrong.Nowhere he says such things.You don't seems to be well versed in Islamic jurisprudence.So how come you come you can tell what is right and what is wrong???You have no legal authority.As I said before,You are simply disillusioned to think,you have some special power over others.In short you are no better to than any street thugs who thinks he can enforce his will on others by force.

No Sir You are wrong ALLAH and his RASOOL SAW has said it several times in Quran and Sunnah Sir we have to tell people to follow Islam stop some one who is breaking law of ALLAH and we have to do it for all our lives Sir and I have complete legal authority that authority was given by ALLAH and his RASOOL SAW in Quran and Sunnah 1400 years ago not only me all Muslim have that authority Mr

 

[Bang Galore]

But majority of the muslims , the ones I know personally are not following it .

Well if you look at king of SA , even he doesnot have a beard.

Nor does this guy even though it is claimed that he is a direct descendant of the prophet.

King Abdullah II of Jordan

 

[ares]

I have authority Mr that authority is to every Muslim when ever we see a Muslim breaking law of ALLAH and his RASOOL SAW or their order we have to tell him and stop him Sir that authority is given to us by ALLAH and his RASOOL SAW you are no body so you need to shut your mouth Mr

Thinking you have some moral authority to implement, what you think is the correct version of Islam, on others!!

Isn't that what your Takfiri comrades better known by their common name Taliban are doing back home?

Guess it is time for you don a suicide vest and threaten to blow up school or something..maybe then people will listen to you, cause clearly as of now..no one gives a $hit.

 

[Zarvan]

Nor does this guy even though it is claimed that he is a direct descendant of the prophet.

King Abdullah II of Jordan

Sir even if he is that doesn't make him right and perfect Sir ever person has to answer for his deeds Sir and Muslims have to follow orders of HAZRAT MUHAMMAD SAW and he ordered to keep beard Sir don't give these funny excuses

Thinking you have some moral authority to implement what you think is the correct version of Islam on others!!

Isn't that what your Takfiri comrades better known by their common name Taliban are doing back home?

Guess it is time for you don a suicide vest and threaten to blow up school or something..maybe then people will listen to you, cause clearly as of now..no one gives a $hit.

Sir stopping evil and spreading good is order of ALLAH and his RASOOL SAW and every Muslims has to do it other wise their are serious kind of implications Sir Islam is clear on orders don't come up with **** to prove your weak points

 

[Azazel]

No Sir You are wrong ALLAH and his RASOOL SAW has said it several times in Quran and Sunnah Sir we have to tell people to follow Islam stop some one who is breaking law of ALLAH and we have to do it for all our lives Sir and I have complete legal authority that authority was given by ALLAH and his RASOOL SAW in Quran and Sunnah 1400 years ago not only me all Muslim have that authority Mr

You are kind of a stupid are you???
You are not the judge and the police Mr,And what if someone one who thinks exactly like you says you are not following Islam properly.What will you do then.What gives you some authority over him,What makes you so righteous.What is the basis of your self proclaim righteousness.What makes you think you can judge everybody else???

You are nothing, but a disillusioned individual who thinks he has some God given powers to judge others and tell them what to do.You are nothing but a disgrace.

 

[Ayush]

Get lost,Who are you to tell me to shut my mouth.As I said you are a no body.You have no authority to tell people what they should do.



What results???You are a very twisted individual.You have no idea of what freedom means.

leave him sir.i have seen his posts on many threads. No point wasting your time on him.

 

[Zarvan]

You are kind of a stupid are you???
You are not the judge and the police Mr,And what if someone one who thinks exactly like you says you are not following Islam properly.What will you do then.What gives you some authority over him,What makes you so righteous.What is the basis of your self proclaim righteousness.What makes you think you can judge everybody else???

Sir I don't need to be a judge or a police man to do this I as a Muslim have to do this that is compulsory on Muslims Sir and I will keep doing keep banging your head on wall I will try my best to stop that person from doing that evil Sir what ever I have in my authority I will do it Sir

From the Book 'Inpursuit of Allah's Pleasure'
Allah (swt) said (which means) :
"The hypocrites men and women, are from one onother: they enjoin evil and forbid good." [at-Taubah (9) : 128]
"The believers, men and women, are awliyyaa' (helpers, supporters, friends, protectors) of one another: they enjoin good and forbid evil". [at-Taubah (9) : 67]
In these verses, Allah (swt) has made the enjoining of good and forbidding of evil a characteristic with which to differentiate between the believers and the hypocrites. He makes it clear that forbidding evil and enjoining good is a trait to the believers. Indeed, it is a characteristic of our Prophet Muhammad (saw) which the Qur'an mentions thus:
"He enjoins good upon them and forbids them from evil".[at-Taubah (9) : 71]
It is also a characteristic of this Ummah and a precondition for its virtue and success:
"You are the best of peoples ever raised for mankind; you enjoin what is right and forbid what is wrong, and you believe in Allah". [al-A'raf (7) : 157]
Mujahid said, "Being the best of all peoples is conditional in the characteristics mentioned in the verse."
Al-Qurtubi said, "You are the best of peoples only if you enjoin good and forbid evil."
Therefore, this compliment of our Ummah depends on whether we enjoy these two characteristics. If we do not, we will no longer be worthy of this praise. Indeed, we will deserve chastisement and be doomed for destruction.
Imam an-Nawawee said, "You should know that this issue, the enjoining good and forbidding evil, has mostly been negelcted over a long period of time. What remains of it today is but a few traces, all despite the fact that it is an important issue which lies at the heart of all affairs."
Therefore, those who seek success in the Hereafter and aspire to Allah's Pleasure must take note into account this issue due to its great benefit, especially since it has mostly been abandoned. He must also make intention sincere and fear no-one who may oppose his attempt. For Allah (swt) says (which means) :
"Verily Allah helps one who helps His [Cause]." [al-Hajj (22) : 40]
The reasons for enjoining good and forbidding evil are many and varied. Hope for rewrd and fear of punishment for neglecting it; anger over transgression of Allah's limits; the desire to give counsel to the believers and compassion for them in the hope of saving from the consequences of disobeying Allah (swt), for He surely is worthy of obedience, remembrance and gratefulness. Wealth and life are nothing in return for the protection of the dacred sanctity of Allah.
As one of the Salaf-us-Salih said, "I wish all the creation would obey Allah in return for my flesh being cut off with scissors." Whoever perceives this will find all hardships for Allah's sake easy, as 'Abdul-Malik, the son of 'Umar bin 'Abdul-Aziz said to his father, "I wish pots of hot water would be boiled for my torture in the cause of Allah."
Hisbah has been defined by scholars as:
"the enjoining of a good that has been evidently abandoned and the forbidding of an evil that is openly practised."
Imam an-Nawawee said, "The Qur'an, the Sunnah and the consensus of the Ummah are in accord that enjoining good and forbidding evil is an [Islamic] obligation."
The command to conduct Hisbah in the Qur'an and Sunnah sometimes comes in a more direct way, as Allah (swt) says (which means),
"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong." [al-Imran (3) : 104]
The Prophet (saw) also said,
"Whoever sees an evil [being practised] must change it with his hand. If he cannot do so, then with his tongue. If he [still] cannot do so, then with his heart, which is the weakest form if faith." Bukhari and Muslim
On other occasions, Hisbah is strongly recommended as an inherent characteristic of the believers, as Allah says (which means):
"And the believers, men and women, as awliyyaa' (helpers, supporters, friends, protectors) of one another: they enjoin good and forbod evil; they establish Salah, they pay the Zakah, and they abey Allah and His Messenger. As for these, Allah will have mercy on them. Verily, Allah is All-Mighty, All-Wise." [at-Taubah (9) : 71]
And still on other occasions it comes in the form of criticising those who neglect it and as a threat of curse and doom. As Allah (swt) says (which means):
"Those among the Children of Israel who disbelieved were curesed by the tongue of David and of Jesus, the son of Mary. That was becasue thay disobeyed [Allah and His Messenger] and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar [wrong, evil-doing, sins, polytheism, disbelief, etc.] which they committed. Vile indeed was whay they used to do." [al-Maidah (5) : 78-79]
The Prophet (saw) also said,
"There are no people in whose midst acts of disobedience are habitual, and who can change these habits but not change them, except that Allah visits them with a sweeping punishement." Abu Dawud, Ahmad and Ibn Majah
Abu Dardaa' said, "Either you enjoin good and forbid evil or Allah will set up you a tyrant ruler who will nither respect your elderly nor have mercy on your young. If the pious amingst you pray for their destruction, their prayers will not be answered. If you ask Allah for help, He will not grant it to you. And if you ask His forgiveness, He will not forgive you."
Bilal bin Sa'eed said, "If an act of disobedience is kept secret, it will harm only its doer, but if it is committed openly and not changed, it will harm everyone."
An-Nawawee said, "Hisbah is a great issue which lies at the heart of all matters. If evil practices become abound, Allah's punishment will be visited upon the pious and the wicked alike. And if they fail to forbid the transgressors to do evil, Allah will make His punishment spread to encompass alll the people."
Abu Bakr as-Siddeeq said, "O people! You recite the verse (which means):
"O you who believe! Guard your own souls: if you follow (right) guidance, no hurt can come to you from those who stray." [al-Maidah (5) : 105] but you misinterpret it and do not know what it means. I once heard Allah's Messenger (saw) say, "If people see some-one [practising] injustice and do not set him right, Allah will almost certainly visit them all with sever punishment." Another narration goes, "If they see evil practised and do not attempt to change it..." Abu Dawud, Ahmad and Tirmidhi
An-Nawawee said, "The Prophet's saying 'must change it' indicates that practising it is an obligation, by the consensus of the Ummah." He also said, "Enjoining good and forbidding evil is an obligation of collective responsibilty (Fard Kifaayah). Once it is undertaken by a number of people the rest are absolved of it. However, if neglected by everyone, then all those who are capable of discharging it, without legal excuse or fear, are considered sinful. Furthermore, it becomes an obligation of individual responsibiity for a person who is in a position to be the only one to know of the evil in question, or the only who can effectively change it."
Discussing the issue of enjoining good and forbidding evil,
Ibn Taymeeyah said, "It is of collective repsonsibility, and becomes of individual repsonsibility (Fard 'Ain) incimbant upon every able person if no-one else exercises it." He also said, "The test of responsibility for this obligation is ability. Every Muslim is obliged to a degree proportional to his ability. Allah (swt) says (which means) , "So fear Allah as much as you can." [at-Taghaabun (64) : 16]
Hisbah has four components: Al-Muhtasib (the person who practices Hisbah), Al-Muhtasabu 'alayhi (the person to whom Hisbah is directed), Al-Muhtasabu Feehi (the subject of Hisbah) and Ihtisab (the actual act of enjoining good and forbidding evil).
Al-Muhtasib (the person who practices Hisbah), Al-Muhtasabu 'alayhi (the person to whom Hisbah is directed), Al-Muhtasabu Feehi (the subject of Hisbah) and Ihtisab (the actual act of enjoining good and forbidding evil).
1. Al-Muhtasib: This refers to the person who enjoins good and forbids evil, whether he is permitted to do so by the Imam incharge of Muslims' affair or not.
The Muhtasib must meet three conditions: he must be (a) Muslim, (b) mukallaf and (c) qadir.
The first condition excludes the disbeliever. By Mukallaf is meant mature and sane, thus excluding the insane and the young. Exceptionally, young boys are allowed to practise it but are not obliged to so. By qadir is meant the ability to practise Hisbah. Ability to observe Hisbah is a required condition as those who are unable to practise it are not obliged to discharge it except in their hearts.
Ibn Rajab said, "To disapporve of evil with the heart is an act which must be done, for the failure of a believer's heart to condemn evil indicates that faith no resides in it. As for expressing dissaproval with the tongue and the hand, this is only obligatory within one's capacity."
Practising Hisbah does not become an obligation for the able due to fear of unbearable harm as a result of enjoining good and forbidding evil. If, however, one knows that one will be able to withstand and endure this harm, then this one is obliged to discharge the duty of Hisbah.
The Prophet (saw) said in this respect,
"The best of all martyrs is Hamza, and a man who stood up in the face of an oppressive ruler to enjoin and forbid him and was killed by him." Al-Hakim; Shaykh Al-Albani classifies it as Sahih
On the other hand, the obligation to practise Hisbah does not cease to be effective becasue of fear of endurable adversity and minor harm, such as verbal abuse and revilement. In this case the Muhtasib must prepare himself to face such reactions, as Luqman (as) said to his son while ehorting him (which means):
"O my dear son! Observe Salah and enjoin good and forbid evil, and endure patiently whatever befalls you. Surely, this is of those matters [which require] firm resolve." [Luqman (31) : 17]
In the case when ability is present and fear of harm is lacking, but it is thought that Hisbah will have no effect, it is most likely that Hisbah remains obligatory.
An-Nawawee said, "The duty of the Muhtasib is to enjoin good and forbid, not [to attain the people's] acceptance." He went on to say. "The Ulema said: 'The obligation to enjoin good and forbid evil is not lifted if the person responsible for discharging it thinks that it will be of no effect. It must still be carried out.'"
"And remind (by preaching the Qur'an); for verily, reminding benefits the believers." [az-Zariyat (51} : 55]
Ibn Qayyim said of those in authority, "They are more obliged than anyone else, for obligation is conditional upon ability; and it is binding in the able what is not on the unable." Allah (swt) said (which means):
"So keep your duty to Allah and fear Him as much as you can." [at-Taghaabun (64) : 16]
The Prophet (saw) said,
"If I instruct you to do something, then do as much as you can." Bukhari and Muslim
All this is admissable as long as there is a Muslim Imam (leader) who entrusts the responsibility of Hisbah to those fit to carry it out. In this day and age, however, our rulers who have apostatised by changing the laws of Shar'iah have no right to delegate the responsibility for Hisbah. Indeed, they should be removed in accordance with the consensus of the Ulama.
Al-Juwainee said, "The endeavour of certain groups of people to cleanse society of those who spread corruption in the land in the absence of a Muslim Imam is considered to be one of the most important aspects of enjoining good and forbidding evil."
The moral rules that the Muhtasib must observe are many including sincerity; knowledge of the rules governing the practice of Hisbah ; patience and endurance; gentleness; adhesion to the virtues one enjoins and avoidance of the vices one forbids. The latter quality, though not a precondition for the practising of Hisbah, is a conduct to greater effectiveness and success.
2. Al-Muhatasbu 'alayhi: this refers to any person to any person who does anything concerning which Hisbah could or should be observed. It is not a condition that such a person be mukallaf (that is, legally capable, sane in mind, compos mentis).
3. Al-Muhtasabu Feehi: This refers to any evil, known as such by consensus, which is presently committed, and evident to the Muhtasib without spying.
The Arabic word munkar, translated here as 'evil', is more general than an act of disobedience [ii] and it does not have to be great or small to be called s such. By saying 'by consensus' in the aforementioned definition, we mean to exclude anything that is the subject of resonable and acceptable disagreement among the Ulama. The false or odd disagreement, however, remains invalid. By 'presently committed' we aim to exclude the warning of and/or punishment of someone for a vice which is no longer being committed, for this is no business of man. This also excludes anticipated vices, where only advice is permissable. Saying 'evident to the Muhtasib without spying' is in keeping with Allah's instructions (which means):
"spy not on each other." [al-Hujuraat (49) : 12]
4. Al-Ihtisab: This is the actual act of enjoining good and forbidding evil.
We have said earlier that disapproving of evil with the heart is a duty for every Muslim, whether he is physically capable or not, and must never be neglected under any circumstance whatsoever, as this would indicate the disappearance of all traces of Iman from the heart. For the Prophet (saw),
"There is no single trace of faith beyond this (changing evil with one's heart)." Bukhari and Muslim
It remains to be added here that disapproving of evil with the heart requires that the Muslim should be absent from the scene where the vice in question. It has been said in this regard, "Whoever cannot change evil should avoid the scene of its commision."