Aboo Taaloot
11-09-2011, 10:03 PM
بسم الله الرحمن الرحيم
In the Name of Allâh, the Most Beneficent, the Most Merciful
The Islâmic View Regarding Remembrance/Veterans/Armistice Day
By
Haytham Sayfaddîn
Seeing as it is November, and the sale and wearing of poppies has begun, we know Remembrance Day is near. Let us look at some issues related to this day.
What is Remembrance Day?
The Department of Veterans Affairs [1] explains Remembrance Day as follows:
“Remembrance Day commemorates Canadians who died in service to Canada from the South African War to current missions. It is held every November 11.”
And:
“In 1931, MP Allan Neill introduced a bill to hold Armistice Day on a fixed day - November 11. During the bill's introduction, it was decided the word "Remembrance" would be used instead of "Armistice." The bill passed and Remembrance Day was first conducted on November 11, 1931.”
Furthermore, Veterans Affairs Canada explains: “Every year on November 11, Canadians pause in a silent moment of remembrance for the men and women who have served, and continue to serve our country during times of war, conflict and peace. We honour those who fought for Canada in the First World War (1914-1918), the Second World War (1939-1945), and the Korean War (1950-1953), as well as those who have served since then. More than 1,500,000 Canadians have served our country in this way, and more than 100,000 have died. They gave their lives and their futures so that we may live in peace.” [2]
The Matter of Condolences for Disbelievers
As mentioned above, Remembrance Day “...commemorates Canadians who died in service to Canada...”
Some scholars have stated that it is permitted to give condolences to disbelievers, so some uninformed people may use this as an argument for the permissibility of participating in Remembrance Day activities. About this we say:
Firstly, the matter of permissibility is greatly differed upon. Yes; some permitted it, however others permitted it only with the intention and likelihood that the giving of condolences would bring the person (closer) to Islâm. And furthermore, others forbid it outright.
Ibn Muflih al-Hanbalî stated: “And it is forbidden to visit them due to sickness, to congratulate them and to express condolences to them...And it has come from him (i.e. Imâm Ahmad) that it is allowed. And it has come from him that (it is allowed) for a overriding benefit, like having hope that he will enter Islâm. This was chosen by our Shaykh (i.e. Ibn Taymiyyah), and this is the meaning of what was chosen by Al-Âjurrî, and that it was the opinion of the scholars; that he is visited and Islâm is offered to him. And Abû Dâwûd narrated (from Imâm Ahmad): If he wants to call him to Islâm, then yes.” [3]
And he placed this discussion in the in the chapter of “The Contract of Thimmah”, sub-chapter “The Rulings of the People of Thimmah” and the section of “The Issue of Visiting the People of Thimmah for Sickness, Congratulating and Condolences.”
Imâm Ibn al-Qayyim stated: “‘Section concerning congratulating them for marriage, a child, the return of someone absent, return of health, safety from misfortune and the like.’ And the narrations from Ahmad have differed concerning this. He permitted it at times and prohibited it at times. And the discussion about this is the same as the discussion concerning condolences, and visits for sickness, as there is no difference between them. And he must beware of falling into what many of the ignorant ones fall into from phrases that indicate acceptance of their religion. Like if one of them says: ‘May Allâh give you pleasure through your religion,’ or ‘give you strength through it.’ Or he says: ‘May Allâh honour you,’ or ‘...ennoble you,’ unless he was to say: ‘May Allâh ennoble you through Islâm and honour you with it,’ and the likes of that.” [4]
He also said: “So whoever congratulates a slave (human) due to a sin, an innovation or kufr, then he has made himself susceptible to the Anger of Allâh and His Wrath. And the people of piety from amongst the People of Knowledge would avoid congratulating an oppressor for being given a posting or an ignorant one for being given a position of judgeship, teaching or Iftâ’ (issuing religious verdicts). (They would do this) as a way to avoid the Anger of Allâh and falling out of status in His Eye. But if a person is tested with that, so he performs it due to an evil that he expects from them, so he goes to them and does not say anything but good, and he supplicates for them for accord and direction, then there is no problem with that.” [5]
It is important to note that these scholars and others have included the permissibility of giving condolences within chapters related to the People of Thimmah. These are people who have chosen to live under Islâmic law and adhere to strict stipulations; they are not people who are openly hostile toward Islâm and Muslims, nor are they people indifferent to Islâm.
Commemoration of Acts Performed For Other Than Allâh’s Sake
One may argue that the people being remembered died in defence of their lives, their countries and so on. About this we say:
By default, the fighting performed by disbelievers is not in the Way of Allâh; therefore, it is not rewarded and not accepted.
Allâh, تعالى, stated:
﴿ الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ ﴾
﴾ Those who believe, fight in the Cause of Allâh, and those who disbelieve, fight in the cause of Tâghût. ﴿ [6]
And we know that something that isn’t done for the Sake of Allâh is at the very least not rewarded, and will even go as far as being an act of shirk which necessitates disbelief.
On the authority of Abû Mûsâ al-Ash’arî, رضي الله عنه, who said: “A man came to the Prophet,صلى الله عليه وسلم, and said: ‘O Messenger of Allâh! What is fighting in the path of Allâh? As some of us fight out of anger, and some of us fight out of fanaticism.’ So he raised his head to him.” He (the sub-narrator) said: “And he did not raise his head to him except due to the fact that he was standing, then said: ‘Whoever fights so that the Word of Allâh is the Highest, then that is in the Path of Allâh, عز وجل .” [7]
Other causes for fighting mentioned in the Ahâdîth are desire to be mentioned/remembered, to be famous, to gain spoils of war, to show off or doing so out of courage. [8]
As the Messenger of Allâh, صلى الله عليه وسلم, said, “Verily, the first person who will be judged upon on the Day of Resurrection is a man who was martyred. So he is brought, then He verifies to him His virtues, so he recognizes them. He says, ‘Then what did you do with them?’ He says, ‘I fought in You (i.e. Your Sake) until I was martyred.’ He said, ‘You lied. Rather you fought so that it would be said, ‘(He is) Brave’, then it was said.’ Then He ordered for him, so he was dragged upon his face until he was thrown into the Fire.” [9]
On the authority of Abû Hurayrah, رضي الله عنه, that the Messenger of Allâh, صلى الله عليه وسلم, stated: “And whoever fights beneath a blind banner; becoming angry for the group, calling to the group or supporting the group, then he is killed, then his killing is one of Jâhiliyyah.” [10]
Furthermore, Imâm An-Nawawî stated: “It (i.e. ‘Imiyyah) is the blind matter, the reality of which cannot be distinguished. This was stated by Ahmad and the majority (of the scholars). And Is’hâq Ibn Râhwayh stated: ‘This is like a people fighting out of zeal (for their own group.).” And he said: “And its meaning is that he fights out of his own desires and his anger for it.” And he said: “And it means that he only fights out of zeal for his own group and his desires.” [11]
Imâm Nûr ad-Dîn Ibn ‘Abdil-Hâdî stated: “It is said that his statement, ‘...beneath a blind banner...’ is a metaphor for a group who gathered together upon an unknown matter, the likes of which is not known whether it is truth or falsehood. And in it (i.e. this Hadîth) there is (the conclusion) that whoever fights out of zeal (for a group, and) not to make the religion dominant nor to raise the Word of Allâh, then he is upon falsehood, even if what is being given zeal is correct.” [12]
So from this we see that fighting that is done without the correct intention and people who are killed under these banners are subject to punishment, even if they are Muslim. So what would the case be for people who are not even Muslim?
A False Justification for Participation
Some have argued that by participating in the activities of this day, they are merely adhering to the following Hadîth:
On the authority of ‘Abdur-Rahmân Ibn Abî Laylâ that Sahl Ibn Hunayf and Qays Ibn Sa’d were sitting in (the city of) Al-Qâdisiyyah. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land, in other words, from the People of Thimmah. They said, “A funeral procession passed in front of the Prophet, صلى الله عليه وسلم, and he stood up. He was told that it was the funeral of a Jew, so he said: ‘Is it not a living being (soul)?’” [13]
However, this is not evidence for participating in these ceremonies in the least. This is evident from the following nine points:
1- The ceremonies performed on Remembrance Day are not for funeral processions passing by. These are rituals related to past deaths, so they do not fall under this Hadîth.
2- These ceremonies are not done for all souls that have died; they are done specifically in remembrance of soldiers who have died. So they have nothing to do with respect for a soul; instead they are for reverence of people who have died fighting in other than the Path of Allâh.
3- The Hadîth merely mentions standing while these ceremonies include standing, moments of silence, wearing of poppies, gun salutes, wearing of specific uniforms, and so on.
4- The Hadîth is evidence for something performed year round, not merely one day a year.
5- The Hadîth is not related to an ‘Îd of disbelievers while Remembrance Day is.
6- When the Sahâbah performed this action, they were following a specific action of the Prophet, صلى الله عليه وسلم, while people taking part in these ceremonies today, are following legislation other than the Sharî’âh of Islâm.
7- If we look at the initial reaction of the Sahâbah in the presence of the Prophet, صلى الله عليه وسلم, as well as the initial reaction of the Tâbi’în in the presence of the Sahâbah, we see that their default reaction was to abstain from any actions they perceived to be reverence of disbelievers, while today people rush to show reverence to them.
8- Even when they reacted this way, the Prophet, صلى الله عليه وسلم, merely explained why they were standing, and did not rebuke them for the feelings and beliefs they had.
9- When the Prophet, صلى الله عليه وسلم, stood up, he was not standing out of reverence for a dead disbeliever. Instead, we have other narrations that explain why he stood and told others to stand:
- On the authority of Jâbir Ibn ‘Abdillâh, رضي الله عنه, who said: “A funeral procession passed by us, so the Messenger of Allâh, صلى الله عليه وسلم, stood up and we stood up with him. So I said: ‘O Messenger of Allâh, it is but the funeral procession of a Jew.” So he said: ‘Verily, death brings about panic.’” [14]
- And on the authority of Anas Ibn Mâlik, رضي الله عنه, that a funeral procession passed by the Messenger of Allâh, صلى الله عليه وسلم, so he stood. So it was said: ‘It is the funeral procession of a Jew.’ So he said: ‘We only stood for the Angels.’” [15]
- On the authority of ‘Abdullâh Ibn ‘Amr Ibn al-‘Âs, رضي الله عنهما, who said: “A man said: ‘O Messenger of Allâh! The funeral procession of a disbeliever (sometimes) passes by us; should we stand for it?’ He said: ‘Yes, stand for it, as you are not standing for it (in and of itself), rather you are only standing out of exaltation for the One Who seizes the souls.’” [16]
Following a Legislation Which Contradicts the Legislation of Allâh
As mentioned earlier, Remembrance Day is an actual day celebrated through legislation, not merely a customary act performed by some in their personal life. So by taking part in these celebrations, we are following legislation that outwardly contradicts the Sharî’ah.
Allâh, تعالى, stated:
﴿ إِنِ الْحُكْمُ إِلاَّ لِلّهِ أَمَرَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴾
﴾ The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not. ﴿[17]
And He stated:
﴿ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا ﴾
﴾ And He makes none to share in His Decision and His Rule. ﴿ [18]
And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî ash-Shâmî [19] (from amongst the seven types of recitation):
﴿ وَلَا تُشْرِكْ فِي حُكْمِهِ أَحَدًا ﴾
﴾ And do not associate anyone as a partner in His Decision and His Rule. ﴿ [20]
So Allâh, تعالى, forbid the associating of anyone else with Him in His Rule just as He forbid the association of anyone with Him in His worship, as He said:
﴿ وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴾
﴾ And let him associate none as a partner in the worship of his Lord. ﴿ [21]
So we see that in reality, when someone celebrates Remembrance Day, they are actually commemorating a day which is legislated as a holiday outside of the Sharî’ah.
Following Rituals That Are Not Islâmic Rituals
Celebrations are matters which are legislated as an act of worship, not a matter of worldly customs. This is evident in the Hadîth of ‘Â’ishah, رضي الله عنها, in which the Prophet, صلى الله عليه وسلم, said about the Day of Fitr or al-Adhhâ: “Verily, every people has its celebration and verily this is our celebration.” [22]
Ibn Taymiyyah stated in his explanation of this Hadîth: “This is evidence in a number of ways: One of them is that his, صلى الله عليه وسلم,’s statement: “Verily, every people has its celebration and verily this is our celebration.” Indeed this necessitates each people being unique in their specific ‘Îd. As He, سبحانه, said:
﴿ وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ﴾
﴾ And for every nation there is a direction to which they face (in their prayers). ﴿ [23]
And He, تعالى, said:
﴿ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ﴾
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [24]
This necessitates each people being unique in their specific direction to face as well as their prescribed law. So if the Jews have an ‘Îd and the Christians have an ‘Îd, which is specific to them, we do not share it with them just as we do not share their direction of facing in prayer nor their prescribed law. And based upon this as well we would not allow them to share our ‘Îd with us.” [25]
Also, it has come on the authority of Anas Ibn Mâlik, رضي الله عنه, who said: “When the Messenger of Allâh, صلى الله عليه وسلم, came to Al-Madînah, they had two days when they would play. So he said: “What are these two days?” They said: “We used to play on them during the Jâhiliyyah.” So the Messenger of Allâh, صلى الله عليه وسلم, said: “Allâh has given you instead of them two days that are better than them: the Day of Al-Adhhâ and the Day of Al-Fitr.” [26]
Ibn Taymiyyah, رحمه الله, stated in his explanation of this Hadîth: “The way this is used as evidence is that the two days in Jâhilyyah were not upheld by the Prophet, صلى الله عليه وسلم, nor did he leave them to play during them as they customarily did. Instead he said: ‘He has given you two different days in their place.’ And something replacing something else necessitates abandoning what has been replaced. This is because it is not possible for the replacement and the replaced to be joined together at once.” [27]
Shaykh al-Islâm Ibn Taymiyyah, رحمه الله, also said: “Celebrations are part of the Sharî’ah, the clear way and the ritual acts of worship about which Allâh, سبحانه, said:
﴿ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ﴾
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [28]
And He said:
﴿ لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ﴾
﴾ For every nation We have ordained religious ceremonies which they must follow. ﴿ [29]
...like the Qiblah, Salât and fasting. So there is no difference between their participation in the celebrations and their participation in all other rituals. So conforming in full with a celebration is conforming to kufr, and conforming to some of its branches is conforming in with some of the branches of kufr.’
“Indeed, celebrations are one of the most unique features that distinguish various legislations and among their most prominent symbols, so conforming to them is conforming to the most characteristic legislations of kufr and most prominent of its symbols. And there is no doubt that conforming to this may lead to complete kufr.’
“As for its most basic ruling, then at the very least, it is a (form of) disobedience. This was indicated by the Prophet, صلى الله عليه وسلم, when he said: “Verily, every people has its celebration and verily this is our celebration.” [30] And this is worse than participating with them in wearing the Zinâr [31] and its likes from their symbols, as those are manmade symbols which are not from the religion, rather the purpose behind them is simply to distinguish between the Muslim and the Kâfir. As for the celebrations and (religious) rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allâh.” [32]
So we see that the same address was used for ‘Îds as was used for the Qiblah of the Muslims.
So we see that ‘Îds are at the same level of the Qiblah, in that we cannot add, subtract or change anything regarding them within our religion.
Imitation of Disbelievers
It is a clear form of imitating non-Muslims in their actions that they themselves are known for. ‘Abdullâh Ibn ‘Umar Ibn al-Khâttâb, رضي الله عنهما, narrated that the Messenger of Allâh, صلى الله عليه وسلم, said: “Whoever imitates a people, then he is from them.” [33]
And ‘Abdullâh Ibn ‘Amr Ibn al-’Âs, رضي الله عنهما, said: “Whoever lives in the land of the non-Arabs, participates in their Nayrûz (Persian New Year) and their Mahrajân (Vernal equinox), and imitates them until he dies while in that state, he will be resurrected with them on the Day of Resurrection.” [34]
So here it is clear that imitating the disbelievers in aspects that are specific to them makes one deserving of being with them; in the worldly life, the Hereafter, or both, depending on what they have imitated.
Witnessing Falsehood
Allâh, تعالى, stated:
﴿ وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا ﴾
﴾ And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass it by with dignity. ﴿ [35]
It has been narrated from ‘Abdullâh Ibn ‘Abbâs, [36] Mujâhid, [37] Abul-’Âliyah, Tâwûs, Muhammad Ibn Sîrîn, Adh-Dhahhâk, Ar-Rabî’ Ibn Anas and others that what is meant by the falsehood in this Verse is the ‘Îds of the Mushrikîn. [38]
This was also used as evidence by Imâm Ahmad Ibn Hanbal for the prohibition of participating in the ‘Îds of the Christians and the Jews, as was narrated by Ibn Taymiyyah. [39]
And this understanding is clearly seen in the narration from Sa’îd Ibn Salamah who heard his father who heard from ‘Umar Ibn al-Khattâb, رضي الله عنه, that he said: “Avoid the enemies of Allâh during their ‘Îd.” [40]
And Allâh, تعالى, knows best, and may the Blessings and Peace of Allâh be upon our Prophet Muhammad, his family, his companions and all of those who follow them on the correct path until the Day of Resurrection.
Haytham Sayfaddîn,
Edmonton, Alberta, Canada
halsayfedine@hotmail.com
[1] http://www.veterans.gc.ca/eng/teach_resources/remdayfact
[2] “A Day of Remembrance”, 2005, pg. 3,
[3] “Al-Furû’”, Vol. 6/271-272
[4] “Ahkâm Ahl ath-Thimmah”, Vol. 1/441
[5] “Ahkâm Ahl ath-Thimmah”, Vol. 1/441-442
[6] Sûrat an-Nisâ’, 76
[7] Narrated by Al-Bukhârî (#123) and Muslim (#1,904)
[8] Look to “Sahîh al-Bukhârî” (#2810, #3,126 and #7458) and “Sahîh Muslim” (#1,904)
[9] Narrated by Muslim (#1,905)
[10] Narrated by Muslim in his “Sahîh”, (#1,848)
[11] “Al-Minhâj Sharh Sahîh Muslim Ibn al-Hajjâj”, Vol. 12/238-239
[12] “Hâshiyat as-Sindî ‘Alâ an-Nasâ’î”, Vol. 7/123
[13] Narrated by Al-Bukhârî (#1,312) and Muslim (#961).
[14] Narrated by An-Nasâ’î (#1,921) and others. It was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,921) and elsewhere. Imâm Ahmad narrated it on the authority of Abû Hurayrah and it was declared “Hasan” by Al-Haythamî in “Majma’ az-Zawâ’id Wa Manba’ al-Fawâ’id”, Vol. 3/30, and Al-Wâdi’î in “As-Sahîh al-Musnad Mimmâ Laysa Fis-Sahîhayn”, (#1,462).
[15] Narrated by An-Nasâ’î (#1,928), and it was declared “Sahîh according to the conditions of Muslim” by An-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, Vol. 2/1007, and it was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,928).
[16] Narrated by Ahmad in his “Musnad”, Vol. 10/79, and it was declared “Hasan” by Ahmad Shâkir in his Tahqîq at this reference.
[17] Sûrat Yusuf, 40
[18] Sûrat al-Kahf, 26
[19] Refer to “Adh’wâ’ al-Bayân Fî Îdhâh al-Qur’âni Bil-Qur’ân”, Vol. 4/107, by Imâm Muhammad al-Amîn ash-Shinqîtî
[20] Sûrat al-Kahf, 26
[21] Sûrat al-Kahf, 110
[22] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[23] Sûrat al-Baqarah, 148
[24] Sûrat al-Mâ’idah, 48
[25] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 227.
[26] Narrated by Abû Dâwûd (#1,134). It was declared “Sahîh” by an-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, 2/819, Ibn Hajar al-’Asqalânî in “Bulûgh al-Marâm Min Adillat al-Ahkâm”, #138 and elsewhere, and As-San’ânî in “Al-’Uddah”, 2/540. Ibn Taymiyyah also declared it authentic according to the conditions of Muslim in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[27] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[28] Sûrat al-Mâ’idah, 48
[29] Sûrat al-Hajj, 67
[30] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[31] This was a type of clothing that was specified as specific to Ahl ath-Thimmah
[32] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 241.
[33] Narrated by Ahmad in his “Musnad” Vol. 2/50 and Abû Dâwûd in his “Sunan”, (#4,031). This was declared “Sahîh” by Ibn Hibbân as mentioned in “Bulûgh al-Marâm”, (#437), Al-‘Irâqî in his Takhrîj of “Ihyâ’ ‘Ulûm ad-Dîn”, Vol. 1/359, Al-Bahûtî in “Kashâf al-Qinâ’”, Vol. 1/286 and others. It was also declared “Jayyid” by Ibn Taymiyyah in “Majmû’ al-Fatâwâ”, Vol. 25/331 and “Hasan” by Al-’Asqalânî in “Fat’h al-Bârî”, Vol. 10/282 and As-Suyûtî in “Al-Jâmi’ as-Saghîr”, (#8,593).
[34] Narrtaed by Al-Bayhaqî in his “Sunan”, (#18,642). It was declared “Sahîh” by Ibn Taymiyyah in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 233 as well as Ibn al-Qayyim in “Ahkâm Ahl ath-Thimmah”, Vol. 3/1248.
[35] Sûrat al-Furqân, 72
[36] Look to “Al-Jâmi’ Li’Ahkâm al-Qur’ân”, Vol. 13/78, by Imâm al-Qurtubî
[37] Look to “Ma’âlim at-Tanzîl”, Vol. 1/98, by Imâm al-Baghawî
[38] “Tafsîr al-Qur’ân al-’Athîm”, Vol. 10/331, by Imâm Ibn Kathîr
[39] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 234-235.
[40] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,641). I asked the Muhaddith, Shaykh ‘Adul-’Azîz Ibn Marzûq at-Tarîfî, حفظه الله, about the authenticity of this narration and he stated that it is “Sahîh.”
In the Name of Allâh, the Most Beneficent, the Most Merciful
The Islâmic View Regarding Remembrance/Veterans/Armistice Day
By
Haytham Sayfaddîn
Seeing as it is November, and the sale and wearing of poppies has begun, we know Remembrance Day is near. Let us look at some issues related to this day.
What is Remembrance Day?
The Department of Veterans Affairs [1] explains Remembrance Day as follows:
“Remembrance Day commemorates Canadians who died in service to Canada from the South African War to current missions. It is held every November 11.”
And:
“In 1931, MP Allan Neill introduced a bill to hold Armistice Day on a fixed day - November 11. During the bill's introduction, it was decided the word "Remembrance" would be used instead of "Armistice." The bill passed and Remembrance Day was first conducted on November 11, 1931.”
Furthermore, Veterans Affairs Canada explains: “Every year on November 11, Canadians pause in a silent moment of remembrance for the men and women who have served, and continue to serve our country during times of war, conflict and peace. We honour those who fought for Canada in the First World War (1914-1918), the Second World War (1939-1945), and the Korean War (1950-1953), as well as those who have served since then. More than 1,500,000 Canadians have served our country in this way, and more than 100,000 have died. They gave their lives and their futures so that we may live in peace.” [2]
The Matter of Condolences for Disbelievers
As mentioned above, Remembrance Day “...commemorates Canadians who died in service to Canada...”
Some scholars have stated that it is permitted to give condolences to disbelievers, so some uninformed people may use this as an argument for the permissibility of participating in Remembrance Day activities. About this we say:
Firstly, the matter of permissibility is greatly differed upon. Yes; some permitted it, however others permitted it only with the intention and likelihood that the giving of condolences would bring the person (closer) to Islâm. And furthermore, others forbid it outright.
Ibn Muflih al-Hanbalî stated: “And it is forbidden to visit them due to sickness, to congratulate them and to express condolences to them...And it has come from him (i.e. Imâm Ahmad) that it is allowed. And it has come from him that (it is allowed) for a overriding benefit, like having hope that he will enter Islâm. This was chosen by our Shaykh (i.e. Ibn Taymiyyah), and this is the meaning of what was chosen by Al-Âjurrî, and that it was the opinion of the scholars; that he is visited and Islâm is offered to him. And Abû Dâwûd narrated (from Imâm Ahmad): If he wants to call him to Islâm, then yes.” [3]
And he placed this discussion in the in the chapter of “The Contract of Thimmah”, sub-chapter “The Rulings of the People of Thimmah” and the section of “The Issue of Visiting the People of Thimmah for Sickness, Congratulating and Condolences.”
Imâm Ibn al-Qayyim stated: “‘Section concerning congratulating them for marriage, a child, the return of someone absent, return of health, safety from misfortune and the like.’ And the narrations from Ahmad have differed concerning this. He permitted it at times and prohibited it at times. And the discussion about this is the same as the discussion concerning condolences, and visits for sickness, as there is no difference between them. And he must beware of falling into what many of the ignorant ones fall into from phrases that indicate acceptance of their religion. Like if one of them says: ‘May Allâh give you pleasure through your religion,’ or ‘give you strength through it.’ Or he says: ‘May Allâh honour you,’ or ‘...ennoble you,’ unless he was to say: ‘May Allâh ennoble you through Islâm and honour you with it,’ and the likes of that.” [4]
He also said: “So whoever congratulates a slave (human) due to a sin, an innovation or kufr, then he has made himself susceptible to the Anger of Allâh and His Wrath. And the people of piety from amongst the People of Knowledge would avoid congratulating an oppressor for being given a posting or an ignorant one for being given a position of judgeship, teaching or Iftâ’ (issuing religious verdicts). (They would do this) as a way to avoid the Anger of Allâh and falling out of status in His Eye. But if a person is tested with that, so he performs it due to an evil that he expects from them, so he goes to them and does not say anything but good, and he supplicates for them for accord and direction, then there is no problem with that.” [5]
It is important to note that these scholars and others have included the permissibility of giving condolences within chapters related to the People of Thimmah. These are people who have chosen to live under Islâmic law and adhere to strict stipulations; they are not people who are openly hostile toward Islâm and Muslims, nor are they people indifferent to Islâm.
Commemoration of Acts Performed For Other Than Allâh’s Sake
One may argue that the people being remembered died in defence of their lives, their countries and so on. About this we say:
By default, the fighting performed by disbelievers is not in the Way of Allâh; therefore, it is not rewarded and not accepted.
Allâh, تعالى, stated:
﴿ الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ ﴾
﴾ Those who believe, fight in the Cause of Allâh, and those who disbelieve, fight in the cause of Tâghût. ﴿ [6]
And we know that something that isn’t done for the Sake of Allâh is at the very least not rewarded, and will even go as far as being an act of shirk which necessitates disbelief.
On the authority of Abû Mûsâ al-Ash’arî, رضي الله عنه, who said: “A man came to the Prophet,صلى الله عليه وسلم, and said: ‘O Messenger of Allâh! What is fighting in the path of Allâh? As some of us fight out of anger, and some of us fight out of fanaticism.’ So he raised his head to him.” He (the sub-narrator) said: “And he did not raise his head to him except due to the fact that he was standing, then said: ‘Whoever fights so that the Word of Allâh is the Highest, then that is in the Path of Allâh, عز وجل .” [7]
Other causes for fighting mentioned in the Ahâdîth are desire to be mentioned/remembered, to be famous, to gain spoils of war, to show off or doing so out of courage. [8]
As the Messenger of Allâh, صلى الله عليه وسلم, said, “Verily, the first person who will be judged upon on the Day of Resurrection is a man who was martyred. So he is brought, then He verifies to him His virtues, so he recognizes them. He says, ‘Then what did you do with them?’ He says, ‘I fought in You (i.e. Your Sake) until I was martyred.’ He said, ‘You lied. Rather you fought so that it would be said, ‘(He is) Brave’, then it was said.’ Then He ordered for him, so he was dragged upon his face until he was thrown into the Fire.” [9]
On the authority of Abû Hurayrah, رضي الله عنه, that the Messenger of Allâh, صلى الله عليه وسلم, stated: “And whoever fights beneath a blind banner; becoming angry for the group, calling to the group or supporting the group, then he is killed, then his killing is one of Jâhiliyyah.” [10]
Furthermore, Imâm An-Nawawî stated: “It (i.e. ‘Imiyyah) is the blind matter, the reality of which cannot be distinguished. This was stated by Ahmad and the majority (of the scholars). And Is’hâq Ibn Râhwayh stated: ‘This is like a people fighting out of zeal (for their own group.).” And he said: “And its meaning is that he fights out of his own desires and his anger for it.” And he said: “And it means that he only fights out of zeal for his own group and his desires.” [11]
Imâm Nûr ad-Dîn Ibn ‘Abdil-Hâdî stated: “It is said that his statement, ‘...beneath a blind banner...’ is a metaphor for a group who gathered together upon an unknown matter, the likes of which is not known whether it is truth or falsehood. And in it (i.e. this Hadîth) there is (the conclusion) that whoever fights out of zeal (for a group, and) not to make the religion dominant nor to raise the Word of Allâh, then he is upon falsehood, even if what is being given zeal is correct.” [12]
So from this we see that fighting that is done without the correct intention and people who are killed under these banners are subject to punishment, even if they are Muslim. So what would the case be for people who are not even Muslim?
A False Justification for Participation
Some have argued that by participating in the activities of this day, they are merely adhering to the following Hadîth:
On the authority of ‘Abdur-Rahmân Ibn Abî Laylâ that Sahl Ibn Hunayf and Qays Ibn Sa’d were sitting in (the city of) Al-Qâdisiyyah. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land, in other words, from the People of Thimmah. They said, “A funeral procession passed in front of the Prophet, صلى الله عليه وسلم, and he stood up. He was told that it was the funeral of a Jew, so he said: ‘Is it not a living being (soul)?’” [13]
However, this is not evidence for participating in these ceremonies in the least. This is evident from the following nine points:
1- The ceremonies performed on Remembrance Day are not for funeral processions passing by. These are rituals related to past deaths, so they do not fall under this Hadîth.
2- These ceremonies are not done for all souls that have died; they are done specifically in remembrance of soldiers who have died. So they have nothing to do with respect for a soul; instead they are for reverence of people who have died fighting in other than the Path of Allâh.
3- The Hadîth merely mentions standing while these ceremonies include standing, moments of silence, wearing of poppies, gun salutes, wearing of specific uniforms, and so on.
4- The Hadîth is evidence for something performed year round, not merely one day a year.
5- The Hadîth is not related to an ‘Îd of disbelievers while Remembrance Day is.
6- When the Sahâbah performed this action, they were following a specific action of the Prophet, صلى الله عليه وسلم, while people taking part in these ceremonies today, are following legislation other than the Sharî’âh of Islâm.
7- If we look at the initial reaction of the Sahâbah in the presence of the Prophet, صلى الله عليه وسلم, as well as the initial reaction of the Tâbi’în in the presence of the Sahâbah, we see that their default reaction was to abstain from any actions they perceived to be reverence of disbelievers, while today people rush to show reverence to them.
8- Even when they reacted this way, the Prophet, صلى الله عليه وسلم, merely explained why they were standing, and did not rebuke them for the feelings and beliefs they had.
9- When the Prophet, صلى الله عليه وسلم, stood up, he was not standing out of reverence for a dead disbeliever. Instead, we have other narrations that explain why he stood and told others to stand:
- On the authority of Jâbir Ibn ‘Abdillâh, رضي الله عنه, who said: “A funeral procession passed by us, so the Messenger of Allâh, صلى الله عليه وسلم, stood up and we stood up with him. So I said: ‘O Messenger of Allâh, it is but the funeral procession of a Jew.” So he said: ‘Verily, death brings about panic.’” [14]
- And on the authority of Anas Ibn Mâlik, رضي الله عنه, that a funeral procession passed by the Messenger of Allâh, صلى الله عليه وسلم, so he stood. So it was said: ‘It is the funeral procession of a Jew.’ So he said: ‘We only stood for the Angels.’” [15]
- On the authority of ‘Abdullâh Ibn ‘Amr Ibn al-‘Âs, رضي الله عنهما, who said: “A man said: ‘O Messenger of Allâh! The funeral procession of a disbeliever (sometimes) passes by us; should we stand for it?’ He said: ‘Yes, stand for it, as you are not standing for it (in and of itself), rather you are only standing out of exaltation for the One Who seizes the souls.’” [16]
Following a Legislation Which Contradicts the Legislation of Allâh
As mentioned earlier, Remembrance Day is an actual day celebrated through legislation, not merely a customary act performed by some in their personal life. So by taking part in these celebrations, we are following legislation that outwardly contradicts the Sharî’ah.
Allâh, تعالى, stated:
﴿ إِنِ الْحُكْمُ إِلاَّ لِلّهِ أَمَرَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴾
﴾ The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not. ﴿[17]
And He stated:
﴿ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا ﴾
﴾ And He makes none to share in His Decision and His Rule. ﴿ [18]
And according to the recitation of Imâm ‘Abdullâh Ibn ‘Âmir al-Yuhsabî ash-Shâmî [19] (from amongst the seven types of recitation):
﴿ وَلَا تُشْرِكْ فِي حُكْمِهِ أَحَدًا ﴾
﴾ And do not associate anyone as a partner in His Decision and His Rule. ﴿ [20]
So Allâh, تعالى, forbid the associating of anyone else with Him in His Rule just as He forbid the association of anyone with Him in His worship, as He said:
﴿ وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴾
﴾ And let him associate none as a partner in the worship of his Lord. ﴿ [21]
So we see that in reality, when someone celebrates Remembrance Day, they are actually commemorating a day which is legislated as a holiday outside of the Sharî’ah.
Following Rituals That Are Not Islâmic Rituals
Celebrations are matters which are legislated as an act of worship, not a matter of worldly customs. This is evident in the Hadîth of ‘Â’ishah, رضي الله عنها, in which the Prophet, صلى الله عليه وسلم, said about the Day of Fitr or al-Adhhâ: “Verily, every people has its celebration and verily this is our celebration.” [22]
Ibn Taymiyyah stated in his explanation of this Hadîth: “This is evidence in a number of ways: One of them is that his, صلى الله عليه وسلم,’s statement: “Verily, every people has its celebration and verily this is our celebration.” Indeed this necessitates each people being unique in their specific ‘Îd. As He, سبحانه, said:
﴿ وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ﴾
﴾ And for every nation there is a direction to which they face (in their prayers). ﴿ [23]
And He, تعالى, said:
﴿ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ﴾
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [24]
This necessitates each people being unique in their specific direction to face as well as their prescribed law. So if the Jews have an ‘Îd and the Christians have an ‘Îd, which is specific to them, we do not share it with them just as we do not share their direction of facing in prayer nor their prescribed law. And based upon this as well we would not allow them to share our ‘Îd with us.” [25]
Also, it has come on the authority of Anas Ibn Mâlik, رضي الله عنه, who said: “When the Messenger of Allâh, صلى الله عليه وسلم, came to Al-Madînah, they had two days when they would play. So he said: “What are these two days?” They said: “We used to play on them during the Jâhiliyyah.” So the Messenger of Allâh, صلى الله عليه وسلم, said: “Allâh has given you instead of them two days that are better than them: the Day of Al-Adhhâ and the Day of Al-Fitr.” [26]
Ibn Taymiyyah, رحمه الله, stated in his explanation of this Hadîth: “The way this is used as evidence is that the two days in Jâhilyyah were not upheld by the Prophet, صلى الله عليه وسلم, nor did he leave them to play during them as they customarily did. Instead he said: ‘He has given you two different days in their place.’ And something replacing something else necessitates abandoning what has been replaced. This is because it is not possible for the replacement and the replaced to be joined together at once.” [27]
Shaykh al-Islâm Ibn Taymiyyah, رحمه الله, also said: “Celebrations are part of the Sharî’ah, the clear way and the ritual acts of worship about which Allâh, سبحانه, said:
﴿ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ﴾
﴾ To each among you, We have prescribed a law and a clear way. ﴿ [28]
And He said:
﴿ لِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ﴾
﴾ For every nation We have ordained religious ceremonies which they must follow. ﴿ [29]
...like the Qiblah, Salât and fasting. So there is no difference between their participation in the celebrations and their participation in all other rituals. So conforming in full with a celebration is conforming to kufr, and conforming to some of its branches is conforming in with some of the branches of kufr.’
“Indeed, celebrations are one of the most unique features that distinguish various legislations and among their most prominent symbols, so conforming to them is conforming to the most characteristic legislations of kufr and most prominent of its symbols. And there is no doubt that conforming to this may lead to complete kufr.’
“As for its most basic ruling, then at the very least, it is a (form of) disobedience. This was indicated by the Prophet, صلى الله عليه وسلم, when he said: “Verily, every people has its celebration and verily this is our celebration.” [30] And this is worse than participating with them in wearing the Zinâr [31] and its likes from their symbols, as those are manmade symbols which are not from the religion, rather the purpose behind them is simply to distinguish between the Muslim and the Kâfir. As for the celebrations and (religious) rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allâh.” [32]
So we see that the same address was used for ‘Îds as was used for the Qiblah of the Muslims.
So we see that ‘Îds are at the same level of the Qiblah, in that we cannot add, subtract or change anything regarding them within our religion.
Imitation of Disbelievers
It is a clear form of imitating non-Muslims in their actions that they themselves are known for. ‘Abdullâh Ibn ‘Umar Ibn al-Khâttâb, رضي الله عنهما, narrated that the Messenger of Allâh, صلى الله عليه وسلم, said: “Whoever imitates a people, then he is from them.” [33]
And ‘Abdullâh Ibn ‘Amr Ibn al-’Âs, رضي الله عنهما, said: “Whoever lives in the land of the non-Arabs, participates in their Nayrûz (Persian New Year) and their Mahrajân (Vernal equinox), and imitates them until he dies while in that state, he will be resurrected with them on the Day of Resurrection.” [34]
So here it is clear that imitating the disbelievers in aspects that are specific to them makes one deserving of being with them; in the worldly life, the Hereafter, or both, depending on what they have imitated.
Witnessing Falsehood
Allâh, تعالى, stated:
﴿ وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا ﴾
﴾ And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass it by with dignity. ﴿ [35]
It has been narrated from ‘Abdullâh Ibn ‘Abbâs, [36] Mujâhid, [37] Abul-’Âliyah, Tâwûs, Muhammad Ibn Sîrîn, Adh-Dhahhâk, Ar-Rabî’ Ibn Anas and others that what is meant by the falsehood in this Verse is the ‘Îds of the Mushrikîn. [38]
This was also used as evidence by Imâm Ahmad Ibn Hanbal for the prohibition of participating in the ‘Îds of the Christians and the Jews, as was narrated by Ibn Taymiyyah. [39]
And this understanding is clearly seen in the narration from Sa’îd Ibn Salamah who heard his father who heard from ‘Umar Ibn al-Khattâb, رضي الله عنه, that he said: “Avoid the enemies of Allâh during their ‘Îd.” [40]
And Allâh, تعالى, knows best, and may the Blessings and Peace of Allâh be upon our Prophet Muhammad, his family, his companions and all of those who follow them on the correct path until the Day of Resurrection.
Haytham Sayfaddîn,
Edmonton, Alberta, Canada
halsayfedine@hotmail.com
[1] http://www.veterans.gc.ca/eng/teach_resources/remdayfact
[2] “A Day of Remembrance”, 2005, pg. 3,
[3] “Al-Furû’”, Vol. 6/271-272
[4] “Ahkâm Ahl ath-Thimmah”, Vol. 1/441
[5] “Ahkâm Ahl ath-Thimmah”, Vol. 1/441-442
[6] Sûrat an-Nisâ’, 76
[7] Narrated by Al-Bukhârî (#123) and Muslim (#1,904)
[8] Look to “Sahîh al-Bukhârî” (#2810, #3,126 and #7458) and “Sahîh Muslim” (#1,904)
[9] Narrated by Muslim (#1,905)
[10] Narrated by Muslim in his “Sahîh”, (#1,848)
[11] “Al-Minhâj Sharh Sahîh Muslim Ibn al-Hajjâj”, Vol. 12/238-239
[12] “Hâshiyat as-Sindî ‘Alâ an-Nasâ’î”, Vol. 7/123
[13] Narrated by Al-Bukhârî (#1,312) and Muslim (#961).
[14] Narrated by An-Nasâ’î (#1,921) and others. It was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,921) and elsewhere. Imâm Ahmad narrated it on the authority of Abû Hurayrah and it was declared “Hasan” by Al-Haythamî in “Majma’ az-Zawâ’id Wa Manba’ al-Fawâ’id”, Vol. 3/30, and Al-Wâdi’î in “As-Sahîh al-Musnad Mimmâ Laysa Fis-Sahîhayn”, (#1,462).
[15] Narrated by An-Nasâ’î (#1,928), and it was declared “Sahîh according to the conditions of Muslim” by An-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, Vol. 2/1007, and it was declared “Sahîh” by Al-Albânî in “Sahîh Sunan an-Nasâ’î”, (#1,928).
[16] Narrated by Ahmad in his “Musnad”, Vol. 10/79, and it was declared “Hasan” by Ahmad Shâkir in his Tahqîq at this reference.
[17] Sûrat Yusuf, 40
[18] Sûrat al-Kahf, 26
[19] Refer to “Adh’wâ’ al-Bayân Fî Îdhâh al-Qur’âni Bil-Qur’ân”, Vol. 4/107, by Imâm Muhammad al-Amîn ash-Shinqîtî
[20] Sûrat al-Kahf, 26
[21] Sûrat al-Kahf, 110
[22] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[23] Sûrat al-Baqarah, 148
[24] Sûrat al-Mâ’idah, 48
[25] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 227.
[26] Narrated by Abû Dâwûd (#1,134). It was declared “Sahîh” by an-Nawawî in “Khulâsat al-Ahkâm Fî Muhimmât as-Sunani Wa Qawâ’id al-Islâm”, 2/819, Ibn Hajar al-’Asqalânî in “Bulûgh al-Marâm Min Adillat al-Ahkâm”, #138 and elsewhere, and As-San’ânî in “Al-’Uddah”, 2/540. Ibn Taymiyyah also declared it authentic according to the conditions of Muslim in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[27] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 219.
[28] Sûrat al-Mâ’idah, 48
[29] Sûrat al-Hajj, 67
[30] Narrated by al-Bukhârî (#952 and #3,931) and Muslim (#892).
[31] This was a type of clothing that was specified as specific to Ahl ath-Thimmah
[32] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 241.
[33] Narrated by Ahmad in his “Musnad” Vol. 2/50 and Abû Dâwûd in his “Sunan”, (#4,031). This was declared “Sahîh” by Ibn Hibbân as mentioned in “Bulûgh al-Marâm”, (#437), Al-‘Irâqî in his Takhrîj of “Ihyâ’ ‘Ulûm ad-Dîn”, Vol. 1/359, Al-Bahûtî in “Kashâf al-Qinâ’”, Vol. 1/286 and others. It was also declared “Jayyid” by Ibn Taymiyyah in “Majmû’ al-Fatâwâ”, Vol. 25/331 and “Hasan” by Al-’Asqalânî in “Fat’h al-Bârî”, Vol. 10/282 and As-Suyûtî in “Al-Jâmi’ as-Saghîr”, (#8,593).
[34] Narrtaed by Al-Bayhaqî in his “Sunan”, (#18,642). It was declared “Sahîh” by Ibn Taymiyyah in “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 233 as well as Ibn al-Qayyim in “Ahkâm Ahl ath-Thimmah”, Vol. 3/1248.
[35] Sûrat al-Furqân, 72
[36] Look to “Al-Jâmi’ Li’Ahkâm al-Qur’ân”, Vol. 13/78, by Imâm al-Qurtubî
[37] Look to “Ma’âlim at-Tanzîl”, Vol. 1/98, by Imâm al-Baghawî
[38] “Tafsîr al-Qur’ân al-’Athîm”, Vol. 10/331, by Imâm Ibn Kathîr
[39] “Iqtidhâ’ as-Sirât al-Mustaqîm Mukhâlafati Ahl al-Jahîm”, pg. 234-235.
[40] Narrated by Al-Bayhqî in “As-Sunan al-Kubrâ”, (#18,641). I asked the Muhaddith, Shaykh ‘Adul-’Azîz Ibn Marzûq at-Tarîfî, حفظه الله, about the authenticity of this narration and he stated that it is “Sahîh.”