Point 13:

Clarification of the judgment regarding frequenting worldly people, tyrants and others, in order to bring benefit to the Muslims and avert harm from them.

I say, and success is by Allah, that frequenting worldly people, as has been mentioned, is not allowed.

Ibn al-Hajj said in al-Madkhal, “One should be very cautious about frequenting any of those thought to be worldly people, even if they do not outwardly appear to be so, because people should come to the door of the scholar. He should not go to their doors. He has no need to do that either to avert something he is afraid of or in the hope that it will be a means of taking care of other people’s needs by bringing benefit and averting harm from them. This is because:

• Firstly, it is feared as an immediate consequence that those whom he frequents will control him.
• Secondly, he is doing something definitely forbidden for the sake of something theoretical which may or may not take place.
  

Indeed, the real way to seek help in fulfilling one’s own needs and the needs of the Muslims is to cut oneself off from the doors of these people and to rely on Allah and return to Him.”

The Gnostic of Allah, ‘Abdu’l-Wahhab ash-Sha’rani said in Lawaqi’ al-Anwar that Sufyan ath-Thawri said,

“Beware, my brother, of being in the proximity of princes and mixing with them for any reason. For instance you may be asked to intercede and defend someone who has been wronged and to avert injustice from him. That comes from the trickery of Iblis. He uses that enticement as a means to draw the scholars near them and he uses this world as a trap.”

‘Abdu’l-‘Aziz al-Andalusi said, “If you say that there are weak and wronged people in the clutches of injustice, and therefore that resorting to kings and being familiar with the leaders of people with the intention of interceding for those in need of it, is a great act of worship, going by the Prophet’s words, ‘Intercede and you will be rewarded or Allah will decide on the tongue of his Prophet as He likes,’ we say that this is one of the basic tricks of Shaytan. Frequenting tyrants is tantamount to destruction because of the abasement implicit in that for those who support the Shari’a. The supporters of the Shari’a are the true nobles of islam in every region. This is because sitting with those people in order to become friendly is for the supporters of the Shari’a one of the greatest acts of rebellion, hypocrisy and fighting Allah and His Messenger."

I say, however, that this does not preclude interceding for those who are wronged when something which makes doing this necessary happens and it is within your power to do so, the deen is safe, and there is no harm. More than one of the ‘ulama’ have stated this.

-end-

Intro and Summary

Point 12:

Clarification of the judgment on dealing with the property of wrongdoers.

This matter falls into various categories. Ibn Juzayy al-Kalbi said that their property falls into two categories. One is that which is haram in itself, such as stolen goods and the like. It is not lawful to sell it or buy it if it is goods, nor to eat it if it is food, nor to wear it if it is clothes, nor to accept it as a gift, nor to take it as payment for a debt. Whoever does any of these things is someone who takes illegal possession (ghasib).

The second category is haram to deal with. This occurs in three cases:

• When somone’s property is mostly haram. Dealing with it wich is disliked according to Ibn al-Qasim, and forbidden according to Asbagh.
• The one who has nothing but haram property. If he has no halal property at all, it is haram to deal with him.
• The one who has halal property but has also acquired some haram property which increases his property and which is mixed with the halal property.
• There is disagreement as to whether it is permitted or forbidden to deal with him, and there is a distinction between dealing with him by selling him goods, which is permitted and receiving gifts and their like, which is not permitted.

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Point 11:

Clarification of the definition of the halal and haram and the doubtful regarding booty.

I say, and success is by Allah, that the root of the halal is not unkown.

Ahmad az-Zarruq said in Miftah as-Sidad, the commentary on Irshad as-Salik, “The halal is what is free from anhy claims of being the right of Allah or the right of His slaves. It is that whose source is clearly known. The haram is what is verified to be the property of someone else as al-Ghazzali said in Miftah al-‘Abidin. The doubtful is that which is not specified to be halal or haram, as Ahmad az-Zarruq said in his book, Miftah as-Sidad, the commentary on the Irshad as-Salik.”

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!