ARGUMENTS - The Worst Sort of Conversation

ARGUMENTS - The Worst Sort of Conversation

These days it is a common sight to see people arguing via comments on many of the Islamic pages on the Internet. While reading such comments, it makes us wonder at many times if the person is arguing for the sake of proving their point, or rather for the Truth to be known.

If the argument is for the sake of proving their point only, then this is what is said in the Hadith:

"Whoever sought knowledge for the purpose of using it to compete with the learned or showing ability to be contentious (tending to argument or strife; quarrelsome) with stupid people, or to draw peoples attention to him, Allah will put him in hell."
[Authenticated by Al-Tirmidthi, on the relation of Kab Ibn Malik]


If the argument is rather for the Truth to be known, then this is what is said in the Quran: There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut (idol worship/false gods) and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.
[Noble Quran 2:256]


"So (O Prophet) exhort them (to the right path). (for) Your task is only to exhort. You cannot compel them (to accept the truth). Whosoever turns away and disbelieves, Allah will punish him with a mighty punishment. Surely to Us they will have to return, then it will be upon Us to call them to account (for what they used to do)."
[Noble Quran 88:21-26]


According to the above Ayat, we should only let the Truth be known but not enforce it on anyone because the Truth is self-apparent. In the end, we can only pray that Allah guides them to the right path.

When we argue, the devil joins us!

Once the Prophet (Peace and blessings be upon him) was sitting with his Companions, and one person used insulting words against Abu Bakr causing him pain. But Abu Bakr remained silent. The person again used bitter words against Abu Bakr, and still Abu Bakr did not respond. The third time when this ignorant person hurt Abu Bakr with his tongue, Abu Bakr tried answering back.
At this point the Prophet (pbuh) got up.
Abu Bakr asked him, "Are you displeased with me ?"

The Prophet (Peace and blessings be upon him) replied, "No, but (when you remained silent) an angel came down from the heaven responding to this mans talk. But the moment you started replying to that man, the angel went away and the devil sat down. And I cannot sit where the devil is sitting."
[Abu Dawud]



Some points to remember if we are involved in an argument:
(whether here on the Internet or in person)

1.

"Invite (all) to the way of the Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth, best who have strayed from His Path, and who receive guidance."
(The Quran 16.125).

First of all, if the topic of dispute is not an Islamic one, then it is better to be quiet and not waste our time and effort on something that is not beneficial. If it is in regards to Islam, then as the above Ayah states, we must be polite and choose our words carefully. We should not insult, curse, swear, or get angry. We should always remember that we are representing how a Muslim behaves to everyone around us [i.e. adults and kids]. We should not do anything to blemish the image of an Ideal Muslim.



2. We should keep an open mind. Sometimes because of our limited knowledge, we believe that our opinion is the correct one. However, it could be that the other persons argument could actually be the Truth.


3. We should not assume that there is only one correct answer. There are many topics that have different opinions between the Scholars. We may believe one to be true, but that does not mean the other person is wrong. However, what is stated as Haram is Haram, Halal is Halal, and doubtful is better to avoid as per the below Hadith:

Prophet Muhammad [SallAllahu Alayhi Wasallam] is reported to have said:"Halal is clear and Haram is clear; in between these two are certain things that are suspected. Many people may not know whether those items are Halal or Haram. Whosoever leaves them, he is innocent towards his religion and his conscience. He is, therefore, safe. Anyone who gets involved in any of these suspected items, he may fall into the unlawful and the prohibited. This case is similar to the one who wished to raise his animals too close to a restricted area, so that the animals may step into that area. Indeed for every landlord there is a restricted area. Indeed the restriction of Allah are the Haram."
(Sahih Bukhari & Sahih Muslim)

4. Our intention should only be to inform the other person of the Truth. It should not be to make them think that we are right, or that we are very knowledgeable, or to make them feel inferior.


5. We should only provide guidance given in the Quran and Hadith with reference in regards to the topic of dispute. We should not include our personal opinions or present day scenarios. We should remember that Islam is a perfect religion for all times.


6. Lastly, if we do not have any knowledge of the topic, then we should not try to get involved just for the sake of argument. This will not only take a lot of our time and effort, but in the end it might make us lose some respect in the minds of others.


Finally, we should always remember this Hadith when we are involved in an argument:

"I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.'' (Sunan Abu Dawud)

Regarding Crescent Sighting, Ramadhaan & Eid -- Local Vs Global Approach

Verily, all praise is due to Allaah. We admire Him, seek His aid & ask for His forgiveness. And we seek refuge in Allaah from the evil in our souls & from the sins of our deeds. He whom Allaah guides, none can mislead; and whomever He (Allaah) misleads (i.e, allows to go astray), none can guide. I bear witness that there is none worthy of worship (Ilaah) but Allaah; the Alone, without any associates. And I bear witness that Muhammad is His thrall & messenger.

            “O you who believe! Revere Allaah the right reverence (i.e, what He deserves) & die not save you are Muslims.” [TMQ-3:102]

            “O mankind! Revere your Lord (Rabb), Who has created you from single soul, and created from it its spouse, and dispersed from them numerous men & women. And revere Allaah through Whom you seek your mutual rights, and (cherish the ties of) the wombs (i.e, kinship). Verily, Allaah is ever watchful over you.” [TMQ-4:1]

            “O you who believe! Revere Allaah and (always) speak the truth. He will refine your deeds for you and forgive you your sins. And whoever abides by Allaah & His messenger has indeed availed a great achievement.” [TMQ-33:70-71]

            To proceed: Indeed, the best speech is the Scripture of Allaah, and the best guidance is the guidance of Muhammad (SAAWS). And the worst affairs are the inventions, for every invention is Bid’ah, and every Bid’ah is misguidance, and every misguidance will be in the hell-fire.


As-Salaamu ‘Alaikum.

                        Attached herewith are 3 articles, 2 of which are already known to you. First one you received years ago, and the 2nd one recently. I edited only slightly in some places of a brother's (Masud vai’s) mail forwarded to me  -may Allaah reward him-  & then attached it as an article. I think, these 2 articles will suffice fairly in this regard for the deracination of the many doubts & confusions at least for now.

                        However, if we keep few very gross points in mind, going through those articles will be easier. They are:-


                        The reasons for the discrepancy of scholarly opinions are numerous. If only the current issue is taken into consideration, the main reason of  Ikhtilaaf  here is the different ways to interpret the evidences. That is why, it is seen that boththe scholars in favor of global sighting & those in favor of local sighting are using same texts/proof. And this different mode of interpretation is due to their understanding of the intent & higher objectives (Maqaasid)of the law-giver. Some scholars considered it complicated to integrate practical aspects of the moon sighting with the different timing of sunrise & sunset from place to place; and hence they concluded that a global unity (of the entire Ummah) is not the Maqaasid of the law-giver here. This led them to understand the relevant Nusuus & Adillahin a way resulting in the conclusion of local community-based sighting. Other -more enlightened- scholars realized the way to integrate the moon sighting with the different timing of sunrise & sunset from place to place; and they concluded that splitting the entire Ummah into multiple communities (in this regard) can not be the Maqaasid of the law-giver. This led them to understand the relevant Nusuus & Adillahin a way resulting in the conclusion of the unified global sighting. Hence a careful, delicate & precise realization of the Maqaasid (intents & higher objectives) of the law-giver will make the issue simpler than otherwise thought. In the coming sections (of this mail), attempts to sort out the actual or at least more accurate or preferred  Maqaasid is reflected.

                        In Islaam, both the sun & the crescent/moon are for the counting of time & years [TMQ-10:5;17:12]. So a solar calendar is not contradictory to Islaam; but the days pertaining to Islaamic rituals are based upon the moon (i.e, the lunar calendar) [TMQ-2:189]. And in a lunar calendar, the beginning & end of any particular day is related to the sun.

                        The days of rituals in Islaam (e.g, the pilgrimage) are specific & applicable for all. This can be understood from [TMQ-22:27-28]. Here the specific days (AiyaamimMa’luu maateen) are same for each & every human be it from Alaska or from Cape Town; and this is the command of Allaah (SWT) to be declared by His messenger (SAAWS) for Mankind. Nowhere in the Scripture or in authentic prophetic traditions, (save the ambiguous Hadith of Ibn Abbas (rd.) that has been discussed in the attachments) anything is found suggesting that the date of (not the time within) a particular day (say today, 18/08/2009) can be different in Alaska from in Cape Town in an Islaamic lunar calendar.

                        There are numerous ethnic groups & tribes (not in a racist’s sense)in the world. Allaah (SWT) ordained it so that we can know each other [TMQ-49:13]. But for the purpose of Islaamic rituals, He (SWT) ordained single moon, single ground of ‘Arafah, single Ka’baa etc (of course, there also is a single sun but the rulings pertaining to it  -as you know by now-  differs from the crescent). The virtues of fasting on the day of ‘Arafah is great, and the Messenger of Allaah (SAAWS) said; “The pilgrimage is (to be in the field of) ‘Arafah” [Ahmad & Others]. On the other hand the month [TMQ-2:197] and the days [TMQ-22:27-28] of the pilgrimage are well specified for mankind anywhere existent. Hence unless otherwise proved unambiguously from the Scripture & authentic prophetic traditions, “Yawm al-‘Arafah”  is to be a date single & same throughout the globe (but its timing that is, beginning & end will be in accordance with the sun from place to place).

                        The commencement of the new (lunar) month in Islaam is from the visibility of the Hilaal to human eyes either directly (naked eye) or indirectly (with mechanical assistance like telescope). Astronomical calculations has no room however precise be it [although some stupendous scholars of the near past like Al-Allamah Al-Ustaad Al-Muhaddith Sk Ahmad Muhammad Shaakir later in his life opined in its favor; and others like Yusuuf al-Qardhawee are continuously campaigning]. And if someone can’t see but comes to know in a way reliable in the eyes of Shari’ah, he is to act upon it; he has no right to deny the other Muslim’s testimony unless rejected by the Qadhee or Imaam/Ameer (that is, the authority). So, after 29 days of a month, the new crescent might actually appear in sky; but if it is not visible (directly or indirectly) to eyes with certainty, the Shari’ee next month does not set in & continues to the 30th day of that month. And if on the next day, the crescent appears to be of a size of the 2nd or more nights, it won’t be taken into account according to the command of the messenger (SAAWS) in a similar situation: “….Indeed Allaah has expanded it to favor (your) sighting; therefore it belongs to the night you (first) saw it”  [Muslim]. Thus all relevant questions are alleviated. ‘What if the witness lies?’ –the answer can be found in the 1st attachment.

                        On the contrary, when the Hilaal has been visible to human eyes, the rulings pertaining to it become applicable for all group of people, be they able to see or avail the information or not. The evidence is the incident collected by Imaam Ibn Jareer, Qurtubee, Ibn Katheer, Suyuutee etc. in their compilations. During the era of the prophet (SAAWS), once the Muslim soldiers were unaware of the fact that the Hilaal (of the Rajab) had set in. They indulged in a clash with the Kuffar (unknowing that it was the 1st Rajab) & a Kafir was slain. The Kuffar then accused the Muslims of disrespect to the sacred (Haraam) months and their propaganda started in full swing. In this connection, Allaah (SWT) revealed the verse [TMQ-2:217] refuting their propaganda. But the fact  -that it was indeed a sacred month -  was not denied. Thus it ascertains that the Hilaal is  -when visible-  for the Ummah as well as the entire Mankind, not a zonal or local or tribal phenomenon. Anew it nullifies the assumption that zones where the crescent is seen at different days will start & end Ramadhaan differently. [However if people of any zone despite their sincere attempts, fail to see the Hilaal & the news that the Hilaal has been seen elsewhere doesn’t reach them, it is expected that Allaah will forgive them due to their intention & sincerity; but the original rulings of the Shari’ah remains in its place]. There are several narrations regarding the reason of revelation of the aforementioned verse & their texts differ to some extent from each other. What is priorized here may not be liked by some others, that’s why the 3rd attachment is.
                       
                        The messenger of Allaah (SWT) as in the Saheeh compilation, compared the Muslim Ummah to a wall whose bricks strengthen each other. He (SAAWS) further exemplified the unity of the Ummah by a body -as any of its parts if becomes injured, the whole body is afflicted with the sufferings. Although the prophet (SAAWS) elucidated the allegory with a painful situation, it need not being scholars to realize the other way; that is, regarding matters of pleasure & happiness the Muslim Ummah is again as if a body. The messenger of Allaah (SAAWS) after Hijrah to Madinah substituted the festivals of Jaahiliyyah by the 2 Eids; since then no one claimed them restricted to the Madinan Community or Madinan Muslims only rather they are the Islaamic national festivals. In addition to the lessons & teachings behind the Eids, they are our days to regale, days of maximal harmony & joy, days to give up enmity, days for bridging gaps & rejuvenation of brotherhood. But the matter of great regret is that the Ummah is still in anarchy & splitting even on the occasions of Eids!!! 

                        The current geographical community-base discrepancy in the beginning of Ramadhaan & Eids is contravening of the intent of the relevant prophetic traditions. He (SAAWS) used to accept the testimony of the Muslims from near & far when the crescent was not visible to him or the companions around him. Few scholars restricted those Ahaadith by enquiring how far the witness (who testified to the prophet) came from and some people are barking on this pretext. However, the messenger of Allaah (SAAWS) himself never asked them whether they were from- near or far, home or abroad, or even how far they were when they saw the moon; implying that the geographical distance matters not in this regard. If it mattered, the prophet (SAAWS) would certainly ask them. At this stage, I like to draw your attention to only 3(+1) instances from the AUTHENTIC Sunnah:

                                    (1a)  The messenger of Allaah said, “Count (i.e, Mind) the ‘Hilaah (i.e, days) of Sha’baan for the Ramadhaan”.            [Tirmidhee, Jaami’ al-Sageer].
 
                                    (1b)  …‘Husayn bin al-‘Haaris al-Jadalee narrated… “The Ameer of Makkah delivered speech (Khutba). Then said, “The messenger of Allaah commanded us that we emphasizeon (crescent) sighting; and that if we don’t see (the moon), we rely on the testimony of two trustworthy witnesses when they testify…..”” ‘Husayn said, “Then I asked the shaikh in the vicinity, “Who is this (person) the Ameer hinting at?” He (the Shaikh) replied, “He is ‘Abdullaah bin ‘Umar, (he is) truthful, more knowledgeable about Allaah than him (the Ameer). And he (Ibn ‘Umar) told (us), “The messenger of Allaah commanded us to do like that””.                                                    [Abee Dawuud].

                        So brothers, if we can’t see the crescent after the 29th day of Sha’baan, we are not just sitting idle folding our arms, closing eyes & blocking ears; rather we are to remain keen & aware of the possibility that the crescent might be seen elsewhere. And if the news reaches us through a reliable channel, the ruling on us is as if we have seen it with our own eyes.  

                                    (2)  Abee ‘Umair bin Anas narrated from his uncles…… THIS Hadith you will find in the attachments. The point to be noted here is that the caravan came in the afternoon, therefore from fairly away from Madinah. Now the speed of the conveyance of those days may be a concern of some people; but as the prophet (SAAWS) himself did not ask them anything related to this, the matter remains unspecified & therefore unrestricted by a geographical distance. If yet someone surfaces with a concept of maximum probable distance assumed from the conveyances of those days, he is upon his own conjecture and he is contradicting the Sunnah with Raay.

                                    (3)  Rib’ee bin ‘Hiraash narrated on the authority of a man from the companions of the prophet (SAAWS) who said, “(once) people differed in the last (day) of Ramadhaan (about the Hilaal of Shawwal). Then 2 villager/Bedouins came and testified by Allaah to the prophet that they had seen the Hilaal last evening. Then the messenger of Allaah commanded the people to terminate the fasting”. In additional narration of the Hadith, “And (the messenger of Allaah commanded the people) to gather around in the place of (Eid) prayer (Musalla)”.                                                                                         [Abee Dawuud].

                        Those 2 saw the Hilaal in the last evening & by the time they reached the prophet, He (SAAWS) & the companions were already fasting (i.e, they reached on the next day). The messenger of Allaah (SAAWS) didn’t ask them anything regarding wherethey saw the new moon or how far it was!!! This is the action of the prophet (SAAWS) whose duty is-  “to inform/command the Ummah of anything that draws near the paradise &   to inform/warn the Ummah of anything that drives towards the hell” [Gist of the narrations of ‘Haakim, Musannaf Ibn Abee Shaybah, Bayha’qee, Musannaf ‘Abd al-Razza’q etc. Also in Musnad Abu Bakr al-Haddad  & verified to Hasan  by Sk-Albaanee]. So, when the messenger of Allaah (SAAWS) did not stipulate any condition (of distance), how dare some people overrule him (SAAWS) by stipulating scum conditions out of mere assumptions?!?!

                        NOW it is easily understood that the Maqaasid of the law-giver regarding the Ramadhaan & Eids, is to strengthen the unity & brotherhood among the entire Ummah -as if it is just like a body-; not to cause disharmony or nationalism & splitting among them by dividing into geographical communities.

                        Now comes the Hadith of Kurayb & Ibn ‘Abbaas (RAA). Various scholarly views & exegesis regarding it is in the attachments where it has been dealt well enough. A few aspects of the Hadith still remained outside the focus of the spotlight. Here is a very brief highlighting of those:

                        Regarding its chain Dr. Abdul Mannan Khan mentioned that some scholars of Hadith such as Imaam Abu Bakr Ibn al-Arabee doubted its authenticity. It seems to be an anaphylactic response to the Hadith of Ibn ‘Abbaas (RAA). The Isnaad of the Hadith is beyond challenge; it is from Saheeh Muslim, Tirmidhee  & others.

                        Ibn ‘Abbaas (RAA) is a companion which in strict sense describes him adequately. Moreover he is the cousin of the prophet (SAAWS) who loved him very much & prayed for him. When the messenger of Allaah (SAAWS) departed, he was a teen ager or close to as evident from his own statement found in ‘Majma’ al-Jawaaid’. He then started acquiring knowledge from the elder companions. In course of time, he became an extremely accomplished Mujtahid; a scholar of Hadith, Fiqh, Seerah, Military strategy etc. His merits sprout most in the field of ‘Quraanic exegesis and he is termed as the crown of the ‘Quraanic commentators (Rais al-Mufassireen). He was praised & loved by other companions. But with due respect, few of his Ijtihad & opinions are criticized & rejected by other companions. For example, his views regarding particular form of Riba (usury) & Mut’a marriage. It is narrated that he backtracked from his earlier opinions in those 2 cases; but regarding Mut’a marriage, Ibn Hajar claimed otherwise. In ‘Fath al-Baaree’ Ibn Hajar mentioned that none of the narrations -rearding Ibn ‘Abbaas (RAA) that his views about Mut’a marriage changed-  is authentic. However Ibn Hajar confirmed that Ibn ‘Abbaas (RAA) abandoned issuing verdicts in favor of Mut’a marriage. All these apparently irrelevant information denote that Ibn ‘Abbaas (RAA) is without doubts a great virtuous & esteemed companion, but each & everything coming from him is not absolutely acceptable; in fact only the Messenger of Allaah (SAAWS) deserves that status & nobody is second to him (SAAWS).  

                        It is also worth-mentioning that the ‘Maraasil al-Ashaab’, mursal narrations of the companions are widely acceptable to (almost) all mainstream Hadith masters. However, these ahaadith loose to some extent, their position when questioned or contradicted by narrations directly connected to the prophet (SAAWS). Many of the ahaadith narrated by Ibn’Abbaas (RAA) are Mursal, that is he heard from other companions. This may also be an important aspect of the Hadith of the Qurayb & Ibn ‘Abbaas (RAA).

                        In the attachments, you will InshaaAlllah find that the scholars of Hadith considered the statement of Ibn ‘Abbaas (RAA) as Muw’quuf; that is, his personal understanding or Ijtihad. To add to this, Ibn Hajar is also among them. He collected the ‘Qawl of Ibn ‘Abbas (RAA) as Maw’quuf   [Jujh al-Maw’quuf; no.59].

                        In the text of the Hadith of Ibn 'Abbaas (RAA), ther is some ambiguity. Remember Quryb was adult enough who can be entrusted with tasks to be done travelling to Sham from Madinah. So he must had passed through several Ramadhaan & enjoyed Eids before. So if it were the actual rulings  -fasting & Eids according to geographically local sighting- , Qurayb cannot mess it up. But what we see in the Hadith is that Qurayb failed to come up with that point, he did notask Ibn ‘Abbaas (RAA) whether the moon sighting in Sham invalid for Madinah?or whether the sighting in one town inacceptable for other town? Instead,he (Qurayb) asked Ibn ‘Abbaas (RAA) whether the sighting & fasting of Mu’awiya (RAA) & his men inacceptable/invalid to him!!??!! And Ibn ‘Abbaas (RAA) replied to his question positively & then stated the final sentence (of the Hadith). Thus it is apparent that what Ibn ‘Abbaas (RAA) told was a reply to Qurayb’s question; and Qurayb asked him about the acceptance/validity of Mu’awiya’s (RAA) crescent sighting to him (Ibn ‘Abbaas), NOT about the geographical community-based discrepancy in fasting & eids. Thus what actually Ibn ‘Abbaas (RAA) meant is something extremely complexly delineated. So in addition to the fact that the Hadith of Ibn ‘Abbaas (RAA) is by itself Maw’quuf; a meaning or interpretation  -that different city-dwellers will follow their own crescent sighting-  from the Maw’quuf  statement remains ambiguous to a degree. -AND ALLAAH (SWT) KNOWS THE BEST IN THIS & ALL OTHER REGARDS.

                        Brothers in Islaam, you know the status & position of the messenger of Allaah (SAAWS) in Islaam. We have no choice but to obey him. The 3+(1) Ahaadith cited above are limpid & glaring evidences of the action of the prophet (SAAWS) & those accompanying him. On the other hand, the Hadith of Qurayb or Ibn ‘Abbaas (RAA) is Maw’quuf & even worse, ambiguous. Another statement from Ibn ‘Abbaas (RAA) may be very rational to quote:- “There is none whose ‘Ilm doesn’t has acceptable & refutable portions except (the ‘Ilm) from the messenger of Allah” {that is, only the ‘Ilm from the prophet SAAWS is through & through acceptable. For others than him, some of there ‘Ilm may be acceptable whereas rest is not}.       [Tabaraanee; verified to Hasan by al-Iraqee].

                        Regarding the authority, a Govt. that does not rule by what Allaah (SWT) revealed or a body formulated by such a Govt. can no way be the authority over us. The Hadith in this reference (to obey even a slave....) is not at all applicable here (in curent context) & a gross misquote for our time. Why don’t those who misquote the Hadith obey their authority(?!?!) in cases of Shab-e-Barat? or to extend, in Pohela Boshakh etc.? We are certainly aware of the existing reality around us; but it did also happen with the messenger of Allaah (SAAWS). Abu Jahl, Abu Lahab used to govern his (SAAWS) contemporary society, they even dominated over him by muscle power; but did he (SAAWS) ever consider them as authority over him? Still some ill-mannered, full of double standards, arrogant  Irjaee  &  dot.com  contemporaries  -pretending as self-proclaimed scholars (or at least in the making)-  are selling advices(!?!?), barking in favor of those so called authorities and even  -without proper depth of knowledge, concept, qualifications & skill-  issuing verdicts(?!?!) that those authorities are not…. (what they actually are).  


                        Brothers in Islaam, isn’t the garbage the most fitting place for any & any opinion/Ijtihaad (whoever from it) contrary to the authentic prophetic traditions? Let it be concluded with the statement of Ibn ‘Abbaas (RAA) himself, “I am afraid of the blue stones being thrown onto you! I say the messenger of Allaah (SAAWS) said, whereas you say Abu Bakr & ‘Umar said!”          [Rafwu’ al-Malaam ‘An Ayimmah al-‘Alaam - Ibn Taimiyyah;  Sk ‘Abd al-Maalik verified it to Hasan in ‘Sittu Duraar Min Ahl al-Athaar’].

                        May Allaah guide us to His straight path to Jannah.

Various questions about ‘asabiyyah (tribalism) and nationality

The following question was directly quoted from www.islam-qa.com question number 34749. But currently it is not available in this site. Allah knows the best why it is not available.

Various questions about ‘asabiyyah (tribalism) and nationality

Question:

Some of my colleagues have started having discussions on the topic of nationality in islam. I am, therefore, putting the following questions before you.
Please be kind enough to reply them in the light of shariah. 
1- Talking about an independent country in the world where Muslims are in majority, if they celebrate the independence day then what is the status of this celebrations according to Islamic Shariah ? 
2-Is it Asabiyah ? or Jahilia ? or Haram? 
3- Whats the true definition of Asabiyah according to our Shariat?
4-  As a Muslim how should we feel about the land/Country where we are born and brought up and get education and job ? Can we have feelings of love with this land? Does it means Asabiyah ? Can we have national celebrations which does not contradicts with Islamic teachings? What types of national celebrations are prohibited and which types of them are allowed ??
5-  How about using the passport of a country if attachment and affiliation with any country is considered as Jahilia and Asabiyah ??
6- What examples are present in history of Sahaba (R.A) the Companions of PROPHET HAZRAT MUHAMMAD  (PBUH) regarding the love of their land where they lived? 

Answer:

Praise be to Allaah.  

Firstly: 

It is not permissible to celebrate independence day or any similar occasions, because that entails imitation of the kuffaar. From another angle it is also a kind of innovation. So these celebrations combine sin and bid’ah (innovation). 

Ibn al-Qayyim said: 

The word Eid is used to refer to something that is repeated, in the sense of both place and time. With regard to time, this is like saying the Day of ‘Arafah, the day of Sacrifice and the days of Mina are Eids for us Muslims. This was narrated by Abu Dawood and others.  With regard to place, this is like the report narrated by Abu Dawood in his Sunan, that a man said, “O Messenger of Allaah, I have vowed to sacrifice a camel in Bawaanah.” He said, “Is there one of the idols of the mushrikeen there, or one of their places of festivity?” He said, “No.” He said, “Then fulfil your vow.” And he said, “Do not take my grave as a place of festivity (which you visit repeatedly).” 

The word Eid is taken from the same root as the words mu’aawadah (repeating) and i’tiyaad (doing a thing repeatedly). If it refers to a place, then it means a place where people gather regularly for the purpose of worship or other purposes, as Allaah made al-Masjid al-Haraam [the Sacred Mosque, in Makkah], Mina, Muzdalifah, ‘Arafah and al-Mashaa’ir places of gathering and worship for those who believed in Him alone, and a focal point, and as He made the days of worshipping in those places an Eid. The mushrikeen had Eids in the sense of time and place (gathering in certain places on certain days), but when Islam came it abolished them and replaced them for the monotheists with Eid al-Fitr and Eid al-Adha and the days of Mina. And it replaced the places where they used to gather for festivals with the Ka’bah, the Sacred House, and ‘Arafah, Mina and al-Mashaa’ir. 

Ighaathat al-Lahfaan, 1/190 

One of the things that is forbidden for Muslims is to imitate the kuffaar, especially with regard to their festivals. This issue of festivals and innovated celebrations is one of the things that the Muslims became most careless about after the best generations. Many of them hastened to imitate other nations in their festivals and celebrations. Some of them introduced the innovation of celebrating the Prophet’s birthday, and celebrating the night of the Isra’ and Mi’raaj (Prophet’s night journey and ascent into heaven), and these national festivals which are increasing day after day among the Muslims. 

We have quoted in our answer to question no. 10070 a fatwa from the Standing Committee concerning national holidays and other celebrations. Please refer to this fatwa. 

Secondly: 

These forbidden and innovated celebrations stir up tribalism and racism, and imply approval of what the colonialists did by dividing the Muslims’ land and making it into scattered states and peoples. 

Allaah says (interpretation of the meaning): 

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has At‑Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah is All‑Knowing, All‑Aware”
[al-Hujuraat 49:13] 

Allaah created Adam and Hawwa’ [Eve], and made their offspring into peoples, tribes, races and colours. All people come from Adam and Hawwa’, and no colour or race is superior to another. Rather all of them are equal before Allaah with regard to their origins, and the one who fears his Lord the most is the best and most honourable before Allaah. 

However people split after this into nations, countries and races, is only like the splitting of a single family, brothers from one father and one mother.  

This ‘asabiyyah (tribalism) that is appearing nowadays in most countries, where people form factions on the basis of race, colour or homeland, is akin to the ancient tribalism that existed between the tribes of Aws and Khazraj; it is one of the leftovers of jaahiliyyah [ignorance]. 

There had been many wars between Aws and Khazraj during the Jaahiliyyah, with a great deal of enmity and hatred, and intense fighting, until Islam came and they entered therein, and became brothers by the grace of Allaah. 

After Islam had set their affairs straight and they had become united, a Jewish man passed by a gathering of Aws and Khazraj, and he was bothered by their friendship and unity. So he sent a man who was with him to sit amongst them and remind them of the wars that used to be waged between them. He did that and kept doing it until they were provoked and became angry with one another, and they got riled up and started shouting their slogans and calling for their weapons, and threatening to go out to the Harrah (a place in Madeenah) to fight. News of this reached the Prophet (peace and blessings of Allaah be upon him), so he came to them and started to calm them down, and said, “Are you issuing the calls of the jaahiliyyah when I am still among you?” Then he recited to them the following verse (Interpretation of the meaning): 

“And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allaah makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided”

[Aal ‘Imraan 3:103] 

When the Messenger of Allaah (peace and blessings of Allaah be upon him) recited this verse to them, they regretted what they had done, and they reconciled and put aside their weapons. 

Fourthly: 

Islam does not forbid a Muslim to love his homeland or the country in which he lives or grew up. What is reprehensible is basing one’s feelings of loyalty and disavowal on that, and loving and hating on that basis. A person who belongs to the same country as you is not closer to you than a Muslim from another land, and the reason for your loving or hating others should not be whether or not they come from the same country as you. Rather loyalty and disavowal, or love and hatred, should all be based on Islam and piety. 

The Prophet (peace and blessings of Allaah be upon him) used to love Makkah because it was the most beloved land to Allaah, but he did not love the kaafirs who lived there, rather he fought them because they fought against Islam and killed Muslims. Neither he nor his companions ever gave precedence to their love of Makkah over the laws of Allaah, so when Allaah forbade those who had migrated from Makkah to go back to it, except for Hajj and three days after it, they adhered to that and did not stay there for longer than that period. Their love for Makkah did not make them disobey Allaah, let alone do anything that was worse than that. 

Today you see that tribalism and devotion to one's country has gone to such extremes that places of shirk are venerated just because they are in one’s country; the flag is venerated because it represents the country, so the people stand and salute it with a reverence that is absent in their prayers when they stand before their Lord. 

Fifthly: 

Using passports is not regarded as a kind of ‘asabiyyah (tribalism) or jaahiliyyah (ignorance) because the purpose is simply to identify a person and the country of which he is a citizen. If it so happens that some people use them for the purpose of boasting and acting superior to others, or to express tribalistic pride in his country, this is something blameworthy. 

Sixthly: 

We have mentioned that the Prophet (peace and blessings of Allaah be upon him) loved Makkah and that he gave precedence to obeying his Lord over his love for Makkah. 

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to Makkah, “What a good land you are, and how dear you are to me. Were it not that my people drove me out from you, I would never have lived anywhere else.” 

Narrated by al-Tirmidhi, 3926; classed as saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Jaami’, 5536. 

You can also find similar stories of the Sahaabah and those who came after them, by reading their biographies. It seems that the love of the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah for Makkah was because it was the most beloved land to Allaah, as it says in another report narrated by al-Tirmidhi, no. 3925: “You are the best land of Allaah and the most beloved of the land of Allaah to Allaah.” Classed as saheeh by Ibn Hajar. 

But the natural love that a person feels for the place where he grew up is something that is not regarded as blameworthy by sharee’ah, so long as that does not distract you from acts of worship and obedience which are more important. Hence we see that the Sahaabah (may Allaah be pleased with them), Muhaajireen and Ansaar alike, left their homelands and went out to other lands, spreading the call of Islam throughout other countries. They went out for purposes that were nobler than their attachment to land and buildings. 

And Allaah knows best.

Islam Q&A

Original link -
http://islam-qa.com/en/ref/34749