UK and US Muslimah’s, don’t believe your plight has fallen on deaf ears. Last week alone we received two emails again from a very large news channel that wants to know about your suffrage. On May 2nd we received email again requesting information. On April 11th, we received another email from a large Asian network that’s interested in hearing about your abuse. United Kingdom sisters, they are dying to know about your plight as well as the US sisters.
Religious Salafi Muslims, the offenses and abuse that have been suffered by Muslim women, men and children, is just criminal and goes against Islam. Stop allowing the corrupt to brain wash you in believing in coming forward is making Islam look bad. If you believe the actions of the corrupt, sex crazed, predatory Imaam is from Islam and permissible by Allah (swt); than coming forward would make Islam look bad. Religious Salafi Muslims, separate Islam from the corrupt actions of the criminal Imaam and you will see, you are actually standing up for the principles of Islam. Religious Salafi Muslims, if and when Protect Muslims Sisters decided to use the media to stand up for the principle of Islam, the abuse of Muslim women, men and children; we hope that you join us and tell your story as well. If you can’t find in your hearts to stand up for yourself at least stand for the children that have been abused. Children of abuse and adults that have suffered abuse as a child; you are in our prayers. Religious Muslims, let’s come together and combat the evil of the sex ponzi that is hidden, comingled and infiltrating our community.
According to Abul Hasan Malik and his cd, Islam’s Position on Crime and Murder; we have the right to join non-Muslim groups and fight in causes that goes against ISLAM. THEREFORE WE ARE ALLOWED to ask non-Muslims for aid in protecting MUSLIM SISTERS.
If you wish to listen to the lecture by Abul Hasan Malik you can go to post dated April 2, 2012.
IS IT BACKBITING? Imam Nawawi Replied.
Imam an-Nawawi said in his excellent book Riyaadh-us-Saaliheen, chapter 256: “You should know that backbiting is permissible for specific legislated reasons unreachable except by (way of backbiting) they are the following six reasons:
1.The first is complaining of oppression, so it is permissible for the oppressed person to present his case to the muslim ruler or muslim judge or someone of similar stature and authority to assist in removing the oppression. He can say: “I have been wronged by such and such a person.”
2.The second is seeking assistance in changing evil (munkar) and refuting the disobedient until they return to what is correct. So one can say to the one who has the ability to change the evil: “Such and such a person has done this, so advise him.” Or something similar and that he intends to reach this disobedient one by way of removing the evil, so if he intends other than that then it is not permissible.
3.Thirdly when one seeks fatwa. So he says to the mufti: “My father has oppressed me, or my brother, or my husband, or such and such has done this, does he have right to? And what is the way to sincerity (ikhlaas) and obtaining my rights and repelling oppression?” or something along the lines, so this is permissible by necessity. However it is better to say:” What do you say regarding a man, or person, or husband, if his condition is such and such?” So he obtains his purpose without specification, but being specific is permissible, as we will mention in the hadeeth of Hind, Allah willing.
4.The fourth reason is warning the muslims from evil and advising them and that is from several aspects:
A.) From it is the disparagement of the criticized people by way of the reliable and trustworthy witnesses. That is permissible by consensus of the muslims rather it is obligatory by necessity.
B.) From it is when a man inquires about someone before marriage, or entering into a business partnership with someone, or safekeeping something with someone or doing business with someone. It is obligatory upon the one advising not to conceal his condition rather he should mention the shortcomings he has with the sole intention of advising him.
C.) From it is if one sees a person of fiqh frequenting an innovator or a faasiq (a person engaged in disobedience) and taking knowledge from him, and he fears that he may affect him (with his innovation or fisq) then it is upon him to advise of his condition on the basis that he intends to advise. And this is where error may occur, the person who speaks of the individual could be envious and Shaytaan (may Allah’s curse be upon him) may deceive him into thinking he is advising with compassion, it is necessary to be aware of this (type of fitnah).
D.) From it is one who has position but he does not establish it, whether it is because he is not fit for it, or he is one who is corrupt, or neglectful, or something similar to these examples. It is obligatory to mention that to the one in authority so as to remove him and replace him with one more befitting. He should make him aware of his condition so he can be dealt with and urge him to improve or be replaced with someone else.
5.The fifth reason is concerning the one who openly commits disobedience or innovation like openly drinking alcohol, taking the property of others, taking taxes not legislated or other issues of falsehood, then it is permissible to mention what he does publicly. It is not permissible to mention other faults he may have except those we have mentioned before.
6. The sixth reason is to describe someone. So if a man is known by a nickname such as “The Weak-eyed” “The Lame” “The Deaf one”“The Blind one”“The Cross-eyed” and other similar names. It is permissible to describe him for identification but unlawful to indicate his deficiencies. If one can describe him another way then it is best.