Wishing everyone a Merry Christmas; Blessings, Peace and Goodwill to all Humankind!
Wishing everyone a Merry Christmas; Blessings, Peace and Goodwill to all Humankind!
Abdul-Rahman Kassig, a true shaheed (martyr) of Islam. Inna lillahi wa inna ilayhi raji’un; surely we belong to Allah and to Him shall we return. Rest in Peace. May Allah SWT grant you a high station in Heaven and help your family and friends through this tragic and most traumatic of events.
Not that we need any further confirmation of how evil and outside the pale of Islam the murderous criminal gang known as Da’ish (cutthroats) are, but killing a Muslim dedicated to charitable work, in cold blood, completely exposes their true nature…
Paul Salahuddin Armstrong
Co-Director, The Association of British Muslims
WITH THE NAME OF GOD, MOST GRACIOUS, MOST MERCIFUL
Praise be to Allah, Lord of the Worlds. Peace and blessings be upon His final messenger Muhammad.
Due to recent events in the Middle East and their impact on some people in Britain, we as imams and scholars based in the UK, would like to issue the following clarifications in the form of a fatwa:
1. There is no doubt that President Assad’s regime in Syria is oppressive, unjust and brutal, and has committed numerous atrocities against its own people.
2. The same is true of the so-called “Islamic State” (IS) or self-styled “Caliphate,” formerly known as “The Islamic State in Iraq and Syria”: it is an oppressive and tyrannical group.
3. By murdering prisoners of war, journalists and civilians, including mosque imams who refused to endorse their campaign, and by enslaving the women and children of their opponents, ISIS has violated international agreements such as the Geneva Conventions and conventions on slavery that everyone, including Muslims, have signed up to. God says in the Qur’an, “Believers, fulfil your covenants!” (5:1)
4. The IS persecution and massacres of Shia Muslims, Christians and Yazidis is abhorrent and opposed to Islamic teachings and the Islamic tolerance displayed by great empires such as the Mughals and Ottomans.
5. Based on all of the above: IS is a heretical, extremist organisation and it is religiously prohibited (haram) to support or join it; furthermore, it is an obligation on British Muslims to actively oppose its poisonous ideology, especially when this is promoted within Britain.
6. British and other EU citizens are bound by their duties to their home countries according to Islamic theology and jurisprudence: it is therefore prohibited ( haram) to travel to fight with any side in Syria, including non-state actors, since this is forbidden by laws in EU countries.
7. It is a moral obligation upon British Muslims to help the Syrian and Iraqi people without betraying their own societies: “If they ask for your help in religion, you must help, except against a people with whom you have a treaty.” (Qur’an 8:72)
Sheikh Mohammad Shahid Raza OBE Executive Secretary, Muslim Law (Shariah) Council of UK. Head Imam, Leicester Central Mosque.
Sheikh Qamaruzzaman Azmi Secretary General, World Islamic Mission. Head Imam, Manchester Central Mosque.
Sheikh Paul Salahuddin Armstrong Co-Director, The Association of British Muslims.
Sheikh Dr Qari Mohammad Asim MBE Head Imam, Makkah Masjid, Leeds.
Sheikh Dr Usama Hasan Author, ISIS Fatwa. Former Imam, Masjid Al-Tawhid Mosque, Leyton. Head Theologian, Quilliam Foundation.
Mufti Abu Layth Founder, The Islamic Council, UK.
This most beautiful System of the Sun, Planets, and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being. And if the fixed Stars are the centers of other like systems, these, being form’d by the like wise counsel, must be all subject to the dominion of One; especially since the light of the fixed Stars is of the same nature with the light of the Sun, and from every system light passes into all the other systems. And lest the systems of the fixed Stars should, by their gravity, fall on each other mutually, he hath placed those Systems at immense distances from one another.
This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God Pantokrator, or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually a  signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme, or imaginary dominion makes a true, supreme, or imaginary God. And from his true dominion it follows that the true God is a Living, Intelligent, and Powerful Being; and, from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity and Infinity, but Eternal and Infinite; he is not Duration and Space, but he endures and is present. He endures forever, and is every where present; and, by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existent parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and everywhere. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him b  are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. ‘Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, not touched; nor ought he to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of anything is we know not. In bodies, we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the savours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But, by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness, however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy. 
Hitherto we have explain’d the phaenomena of the heavens and of our sea, by the power of Gravity, but have not yet assign’d the cause of this power. This is certain, that it must proceed from a cause that penetrates to the very centers of the Sun and Planets, without suffering the least diminution of its force; that operates, not according to the quantity of surfaces of the particles upon which it acts, (as mechanical causes use to do,) but according to the quantity of the solid matter which they contain, and propagates its virtue on all sides, to immense distances, decreasing always in the duplicate proportion of the distances. Gravitation towards the Sun, is made up out of the gravitations towards the several particles of which the body of the Sun is compos’d; and in receding from the Sun, decreases accurately in the duplicate proportion of the distances, as far as the orb of Saturn, as evidently appears from the quiescence of the aphelions of the Planets; nay, and even to the remotest aphelions of the Comets, if those aphelions are also quiescent. But hitherto I have not been able to discover the cause of those properties of gravity from phaenomena, and I frame no hypotheses. For whatever is not deduc’d from the phaenomena, is to be called an hypothesis; and hypotheses, whether metaphysical or physical, whether of occult qualities or mechanical, have no place in experimental philosophy. In this philosophy particular propositions are inferr’d from the phaenomena, and afterwards render’d general by induction. Thus it was that the impenetrability, the mobility, and the impulsive force of bodies, and the laws of motion and of gravitation, were discovered. And to us it is enough, that gravity does really exist, and act according to the laws which we have explained, and abundantly serves to account for all the motions of the celestial bodies, and of our sea.
And now we might add something concerning a certain most subtle Spirit, which pervades and lies hid in all gross bodies; by the force and action of which Spirit, the particles of bodies mutually attract one another at near distances, and cohere, if contiguous; and electric bodies operate to greater distances, as well repelling as attracting the neighbouring corpuscles; and light is emitted, reflected, refracted, inflected, and heats bodies; and all sensation is excited, and the members of animal bodies move at the command of the will, namely, by the vibrations of this Spirit, mutually propagated along the solid filaments of the nerves, from the outward organs of sense to the brain, and from the brain into the muscles. But these are things that cannot be explain’d in few words, nor are we furnish’d with that sufficiency of experiments which is required to an accurate determination and demonstration of the laws by which this electric and elastic spirit operates.
~ Extract from the General Scholium to Isaac Newton’s Principia mathematica