7) Paradise and Hellfire

On the Day of Resurrection, there are the two great eternal abodes: Paradise and Hellfire. Paradise is the abode of the righteous, and Hellfire is the abode of the disbelievers. Allah, Exalted be He, says: "Indeed, the righteous will be in pleasure, and indeed, the wicked will be in Hellfire:' (Quran: Al-Infltar: 13-14) Paradise and Hellfire are created and they exist now, for Allah says concerning Paradise: ".••Prepared for the righteous:' (Quran: Alu 'lmran: 133) And concerning Hellfire, He says: (~ ••Prepared for the disbelievers." (Quran: Al-Baqarah: 24) There is a considerable number of other texts which prove their current existence. Moreover, Paradise and HellfIre are eternal according to the doctrine of the Adherents of the Sunnah and Muslim Community. The commentator on At-Tab.tlwiyyah said: "It is necessary to know that Allah, Exalted be He, does not withhold reward except if the reason to give it no longer exists; namely, the good deed, for Allah says, 'But he who does of righteous deeds while he is a believer-he wiD neither fear injustice nor deprivation: (Quran: 13.-H~: 112)Similarly, He does not punish anyone except with the existence of a reason to punish, as Allah, the Exalted, says, ~d whatever strikes you of disaster - it is for what your hands have earned; but He pardons much: (Qur1n: Ash-Shura: 30) Allah, Exalted and Glorified be He, is the Giver and the Withholder.

None can withhold what He gives, and none can give what He withholds." Righteous good deeds constitute the reason for being admitted into Paradise while bad deeds are the reason for being admitted into Hellfire. We ask Allah to admit us into Paradise and we seek refuge with Him from the Hellfire. He is, indeed, the Hearing and the Responsive to invocation. Endnotes 1 The Kharijites (Al-Khawarij, i.e. the Seceders): An Islamic radical sect who broke away from the reign of 'Ali Ibn Abu Talib, the Muslim Caliph then, and murdered him. Their followers believe that the Muslim who commits a major sin is a disbeliever.

They also curse and revile the Prophet's Companions and deem the blood ofMuslims violable. 2 The Rafidah: A Shiite group who refused the caliphates of Abu Bakr A.s-Siddlq and 'Umar Ibnul-Khandb and waged accusations against them and against many of the Prophet's Companions as well. 3 This should be calculated according to the time of Ibn Taymiyah (d 728 A. H.) whose words we have quoted here. 4 The Final Tashahhud: Reciting, "(All) compliments, prayers and good things are due to Allah; peace be upon you, 0 Prophet, and the Mercy of Allah and His blessings (be upon you). Peace be upon us and upon the pious servants of Allah. I testify that there is no deity (worthy of worship) but Allah, Alone, with no partner, and I testify that Muhammad is His servant and His Messenger. 0 Allah! Confer Your blessings upon Muhammad and the family of Muhammad as You conferred Your blessings upon Ibrahim (Abraham) and the family ofIbramm.

Verily, You are Praiseworthy and Honorable. And bless Muhammad and the family ofMuhammad as You blessed Ibrahim and the family of Ibrahim. Verily, You are Praiseworthy and Honorable:' 5 The jizyah: A tribute or a tax required of non-Muslims living in an Islamic state exempting them from military service and entitling them to the protection of the Islamic state. 6 The Group of Compilers of Hadith: They are Al-Bukhhi, Muslim, Ahmad, Abo. DawCtd, Al-Tirmidhi, Al-Nasa'i, and Ibn Majah. 7 Ash-Sham (the Levant): The region covering Syria, Lebanon, Jordan, and Palestine.) g Gharib (Unfamiliar) b.adfth: A b.adtth reported by just one narrator, even if at only one stage of the chain of transmission. 9 An-Naml: The Ants. The twenty-seventh surah of the Quran. 10 Az-Zumar: The Groups.

The thirty-ninth surah of the Quran. 11 AlWaqi 'ah: The Occurrence, literally, "That which befalls," meaning the Resurrection. 12 In Fatb.ul-Bart, sleep is defined as a state ofpartial death in which the soul seems separated from the body, while the actual death implies the end of the life by separating the soul from the body totally. 13 Al-l'ab.awiyyah is a book on Islamic Creed written by ImamA!-IabAwi. 14 The Barzakh: The Barrier or the place at which souls are gathered until the Day of Resurrection. 15 Muwatta': A book of Hadith compiled by Imam Malik. 16 AI-Musnad is a name of a book of Hadith compiled by Imam Ahmad 17 With the first one blow, Allah will command all the living to die, while with the second He will resurrect all the dead. The period between the two blows is forty years. 1g This was mentioned previously in no.4. 19 The Sleepers of Ephesus: Read the surah of Al-Kahf(the Cave; surah 18 of the Quran). 20 Read the verse 260 in the surah of AI-Baqarah (the Cow; surah 2 of the Quran). 21 These are the names of the two angels who call the deceased person to account in the grave. 22 surah 39 of the Quran. 23 One of the Mu'tazilah (Mutazilites). 24 Scholars of Hadfth agree to give the title "Oft-Narrating Companions" to anyone who narrates more than thousand l:!adfths from the Prophet (PBUH). It is largely applied to seven Companions: Abft Hurayrah, 'Abdullah Ibn 'Umar, Anas Ibn Malik, 'Rishah (Mother of the Believers), 'Abdullah Ibn 'Abbas, Tabir Ibn 'Abdullah, Abo Sa' id Al-Khudri. 25 A Shiite group who refused the caliphates ofAbo. Bakr As-Siddiq and 'Umar Ibnul-Khat­ tab and waged accusations against them and against many of the Prophet's Companions as well. 26 The Four Irnhns are: Imam Abft Hanifah, Imam Ma. Iik, Imam Ash-Shaft' i and Irnhn Ahmad. 27 Az-Zaydiyyah: A sect of the Shiite.

It is considered the sect most close to the Adherents of the Sunnah and Muslim Community. This is because it is characterized by justice and abstention from extreme ideas. It was named after Zayd Ibn 'Ali Zaynul-Al-' Abidin. 28 Saqar: One of the names of Hell. Belief in Al-Qada and AI-Qadar (Divine Decree and Predestination) Undoubtedly, approving of and believing in Allah's Divine Decree and Predestination are of the greatest fundamental pillars of faith. The Prophet (PBUH) is reported to have said: "Faith is to believe in Allah, His angels, His Books, His messengers, the Hereafter, and to believe in the Divine Decree, be it good or evil." (Related by Muslim) Almighty Allah says: "Indeed, 411 things We created with predestination:' (Quran: Al-Qamar: 49) Al-Qadar is an Arabic verbal noun derived from the Arabic verb 'qadara; meaning <fully encompassed the estimation of something~ Technically, Al­ Qadar is intended for Allalis foreknowledge of all of His creatures' affairs and the preserved. foreordained decrees He issued.

This inevitably necessitates that every act of His creatures does not pass beyond the limits of His Omniscience, Omnipotence and WilL The doctrine of the Adherents of the Sunnah and Muslim Community is to believe in Divine Predestination both the good and the evil thereof. Belief in Allah's Divine Predestination encompasses four major grades: 1. Belief in Allah's eternal foreknowledge of everything before its existence. It maintains that Allah has previously known all His servants' deeds before doing them. 2. Belief that Allah has inscribed everything in the Preserved Slate {Al-Lawb.

Al-Mabfogl· 3. Beliefin Allah's Comprehensive Will which dominates every event and in His Omnipotence over it. 4. Beliefin Allah's creation ofall beings, He is, thus, the Sole Creator, whereas all other things are created by Him. Among the proofs which confirm the first and second grades is Allah's saying: "Do you not know that Allah knows what is in the heaven and earthf Indeed, that is in a Record. Indeed that, for Allah, is easy:' (Quran: AI-Hajj: 70) The third grade may also be proved by Allalis saying: c~d you do not will except that Allah wills - Lord of the worlds." (Quran: At-Takwir: 29) And His saying: c~ ..

Allah does what He intends:' (Quran: AI-Hajj: 14) The fourth grade is maintained in the Qur'anic verse, which provides: And His saying: c~ ..And He is the Knowing Creator:' (Quran: Yasin: 81) Allah's Divine Predestination is of Two Categories: 1. The general Predestination of all incidents, which is recorded in the Preserved Slate, where Allah inscribed the fates of everything until the Hour is established. This is maintained in the Prophetic hadith related by Abu DAwftd in his Sunan on the authority of 'UM.dah Ibnu~-.s!mit (may Allah be pleased with him) who said that he heard Allah's Messenger (PBUH) saying: "The first thing that Allah created was the Pen. Allah said to it, 'Write!' It said, 'What should I write?' He said, 'Write the destinies ofeverything until the Day ofResurrection: » The foreordained fates of all creatures come under this category. 2. Detailed Predestination of events that happen to people, which is subcategorized into the following: A.

Divine Predestination ofone's life span, it is illustrated in the Prophetic hadfth narrated on the authority of 'Abdullah Ibn Mas' ud (may Allah be pleased with him). In this hadith, the Prophet (PBUH) maintains that each person, while being an embryo, is sent an angel whose task is to blow the breath of life into him, write down his means of livelihood, his life span, his actions, and whether fortunate or misfortunate. B. Divine Predestination of events and incidents occurring annually, this is written down during the Night of Decree (in Laylatul-Qadr). Almighty Allah says: "Therein [i.e., on that night} is made distinct every precise matter!' (Quran: Ad-DukhAn: 4) C.

Divine Predestination regarding events and incidents occurring on a daily basis, it includes deaths, births and other changes of people's affairs, which usually happen in the course of the day. Almighty Allah says: c~ •• Every day He is in [i.e., bringing about} a matter!' (Quran: Ar-Rahman: 29) A Muslim must believe in Allah's general Divine Predestination, and should, moreover, believe in Allah's Predestination of detailed incidents. Whosoever renounces any category of the Divine Predestination is regarded as a disbeliever in Allah's Predestination, then as renouncing one of the indispensable core pillars of a Muslinis faith. Such is the case of the Anti-Fatalists (AI-Qadriyyah) who reject Divine Predestination. They are classified into two major groups: r , The first group includes extreme Anti-Fatalists who excessively renounce the belief that Allah possesses foreknowledge about the occurrence of incidents.

They also deny Allah recorded people's deeds in the Preserved Slate. They maintain that Allah only issues His commands and prohibitions without foreknowledge of who will obey and who will not. His commands are not, thus, foreordained or predestined. This sect has died out so you hardly come across any of them. The other group, though they believe in Allalfs foreknowledge ofevents and incidents, renounce the concept of foreordained deeds.

They, moreover, claim that people's deeds are not created by Allah. Deeds, according to this conviction, are independently created by people themselves with no intervention of the Divine Will. This is the doctrine of the Mu' tazilah (Mutazilites). There is, however, a third group that excessively approve of Divine Predestina­ tion by affirming that Allah has foreordained all things and deeds without the in­ tervention ofman's free will. They further believe that all events are predetermined by fate and are therefore unalterable.

Thus, they are called Fatalists. Both those who approve of the doctrine of man's absolute free will and those who negate it are false and refutable, since there are a number of proofs, which contradict their view. Ahnighty Allah, for instance, says: "For whoever wills among you to take a right course. And you do not will except that Allah wills - Lord of the worlds:' (Quran: At-Takwir: 28-29) Allalfs saying, "For whoever wills among you to take a right course:' (Quran: At-Takwir: 28) contradicts the Fatalists because Allah affirms the existence of man's will. Allalfs saying, t~nd you do not will except that Allah wills - Lord of the worlds" (Quran: At-Takwir: 29) refutes the doctrine of the Anti-Fatalists who advocate that mans free will is not constrained by Allah's Will.

This doctrine is refutable for Allah made man's will conditional upon the dominating Divine Will. The Adherents of the Sunnah and Muslim Community have adopted the moderate path by avoiding extravagant negation of Allalfs Divine Will as the Anti-Fatalists claim and the excessive conviction of the Fatalists. The doctrine of the Salaf< early Muslim scholars) and Imams is that all deeds of obedience, disobedience, evil or good inevitably occur according to Allalfs Divine Predestination and Decree. All people's deeds, whether evil or good, are created by Allah, yet man is not coerced to do them. In addition to being equipped with full competence to do acts, man fully decides for himself Shaykhul-IsIam Ibn Taymiyah (may Allah have mercy on him) said: "Deeds, utterances, acts of obedience and disobedience are initiated by man, i.e. they are offered and done by his own will and through his faculties.

They are attributed to him and therefore he will be judged according to them. His deeds, utterances and acts are also attributed to Allah since He created them, while man is the perpetrator and acquirer. This is just as the case of the relation between cause and effect. If we say, for instance, that this fruit is caused by means ofsuch a tree, it means that such a fruit is contingent on the tree, This does not contradict the view that Allah is the Original Creator of the fruit." As-Safhini said: "In short, the doctrine of the Salaf and the Adherents of the Sunnah and Muslim Community is that Allah has created mans faculties, will and acts while man is the real perpetrator of his deeds and the genuine originator of his acts. Almighty Allah says, (And you do not will except that Allah wills - Indeed, Allah is ever Knowing and Wise.' (Quran: AI-Insan: 30) According to the aforementioned Qurtmic verse, while the will of man is proved, it only operates in conformity with Allah's Divine Will.

This is the expressed doctrine of the Adherents of the Sunnah and Muslim Community who advocate mans will providing it conforms with Allah's Divine WilL" I may further add that Allah has endowed man with the faculty to think, determine and choose. Thus, he will not be held accountable for his deeds unless he is equipped with all these faculties. Therefore, the insane, weak-minded or those under coercion are not accountable for their deeds. This indicates that they are neither absolutely free nor coerced to do specific acts. The Fruits of Believing in All~s Divine Predestination and Decree One of the greatest blessings of belief in Allah's Divine Predestination and Decree is the perfection ofman's faith by fulfilling the fundamental pillars offaith, since it is considered one of the six pillars offaith according to what is maintained in the Noble Quran and the Sunnah.

Similarly, by belief in Divine Predestination and Decree, the heart is calm and enjoys tranquility and peace of mind, particularly when man experiences hardships in his life. When man fully recognizes that what has afflicted him is predestined by Allah, his soul becomes tranquil and his heart turns quiet. A man should then remember the Prophetic b.adtth, which provides: ': ..And know well that what happened to you was not to miss you, and what missed you was not to happen to you." (Related by A1- :rabr~l) Those who do not believe in Divine Predestination and Decree always fall prey to anxiety and distress. They always feel so worried about their life and may commit suicide as commonly witnessed nowadays. Some people kill themselves to escape their miserable conditions or due to apprehension about their future.

Due to their disbelief in Allah's Divine Predestination and Decree, such worries and responses have become an inevitable consequence of their corrupt belief. Almighty Allah says: "No disaster strikes upon the earth or amongyourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy - in order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful:' (Qur'~: Al-Hadld: 22-23) Almighty Allah informed us that He had willed and planned all afflictions striking our souls and all other misfortunes occurring on the earth beforehand. Everything He foreordained and predestined would inevitably happen regardless of whatever measures may be taken for its aversion. The wisdom behind this statement is to relieve our hearts and thus feel tranquil when being stricken with afflictions and not to rejoice at Allah's blessings showing pride to others and turning away from offering thanks to Allah for such blessings.

Thus, we should exercise patience at times ofhardships and never show despair ofAllah's mercy; moreover, we should praise Allah at times of affluence. The Qur'anic verse Similarly warns Muslims against feeling secure from the plans of Allah. It also calls Muslims to be close to Allah in both prosperity and adversity. 'Ikrimah (may Allah have mercy on him) said: "No one but experiences delight and grief. So, let your delight be a means of praising Allah and let your grief be a means of showing patience." The Qur'anic verse does not connote that man abandons taking measures guarding him against evil and availing benefit, and relying only on Allah's Divine Predestination and Decree, as misconceived by some ignorant people.

Almighty Allah commands us to take all possible measures and forbids us from showing indifference or slackening. In case we have exerted all possible efforts making all affordable measures but results have become frustrated, we should not feel distressed, for this is Allah's Divine Predestination and Decree and if Allah decrees another thing, surely it will take place. Therefore, the Prophet (PBUH) is reported to have said: ''Abide by what gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart. If anything (trouble) comes to you, do not say, 'If I had not done that, it would not have happened such and such,' but say, 'Allah did that which He had ordained to do,' for (saying) 'if' opens the gate for Satan." (Related by Muslim) Man should also call himself to account for and always correct his mistakes, for all the afflictions he experiences mainly result from committing sins, Allah, Exalted and Glorified be He, says: '~nd whatever strikes you of disaster - it is for what your hands have earned..." (Quran: Ash-Shftra: 30) Belief in Allah's Divine Predestination and Decree, further, strengthens man's faith at times ofturmoil by inspiring him to receive sufferings with firm belief and unrelenting certitude since he surely ascertains that this life is an abode of trials and fluctuations. Almighty Allah says: "[He1 Who created death and life to test you [as to1which ofyou is best in deed .•." (Quran: Al-Mulk: 2) He also says: '~d We will surely test you until We make evident those who strive amongyou [Jor the cause ofAllah1and the patient, and We will test your affairs." (Quran: Muhammad: 31) The Prophet (PBUH) and his Companions (may Allah be pleased with them) faced tribulations and adversities with firm belief and unrelenting determination.

This is by virtue of their belief in Allah's Divine Predestination and Decree. Almighty Allah says: "Say, 'Never will we be struck except by what Allah has decreed for us; He is our protector: And upon Allah let the believers rely:' (Quran: At-Tawbah: 51) Turning turmoil into success and afflictions into rewards is one of the bless­ ings of believing in Allah's Divine Predestination and Decree. Allah, Exalted be He, says, ''No disaster strikes except by permission of Allah. And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things:' (Quran: At-Taghabun: 11) Interpreting the aforementioned Qur'anic verse, 'Alqamah said, "It applies to the man who is afflicted with a misfortune but, upon realizing that it is from Allah, hefeels content and submits to Allah's Will." This Qur'anic verse may be also interpreted that whosoever is afflicted with a tribulation but fully realizes that it only comes in accordance with the Divine Decree and thus shows patience, seeks Allah's reward thereof and submits to His Divine Decree, Allah will guide his heart to belief.

In addition, Allah will reward him with guidance and truthful certitude. Allah may provide him with something better than what he has lost. This also applies to natural disasters which are due to Allah's Decree and which man has nothing to do with except that he is the cause of them through his violation ofAllah's commands and prohibitions. Man, therefore, should believe in Allah's Divine Predestination and Decree and correct his mistakes that cause such misfortunes. Some people gravely err by taking the belief in Divine Predestination and Decree as a pretext for committing sins and being indifferent to religious ordinances.

They argue that their sins are foreordained! They, moreover, never repent their sins. Their example is that of the polytheists who are reported, according to the Quran, to have said: (~ ..IfAllah had willed~ we would nothal'e associated [anything] and neither would our fathers~ nor would we hal'e prohibited anything:' (Quran: Al-An'am: 148) This is a misunderstanding ofAllah's Decree and Predestination. Man should not take the Divine Decree and Predestination as a justification for committing sins. Nonetheless, belief in the Divine Decree and Predestination leads the Muslim to show patience over tribulations he may experience.

Therefore, taking Allah's Divine Decree and Predestination as a pretext for committing sins is a grave error since it invites people to abandon repentance and good deeds. On the other hand, taking the Divine Decree as an argument for accepting unpleasant fates is a good thing which may exhort one to show patience over such fates while seeking Allah's reward Belief in Allah's Divine Decree and Predestination drives man to work. increase production and show strength and magnanimity. A striver in the cause of Allah continuously and enduringly strives without any fear of death which is surely inevitable. Almighty Allah says: ((Wherel'er you may be, death will ol'ertake you, ellen if you should be within towers oflofty construction." (Quran: An-Nisa: 78) And says: '~ ••Say, 'Even if you had been inside your houses, those decreed to be killed would have come out to their death beds: " (Qur'ln: Alu 'Imrln: 154) Hence, when a striver feels all such incitements through his belief in Allah's Divine Decree, he endures striving in Allah's cause until full victory is realized and utter domination of Islam and Muslims is attained. Similarly, through belief in Allah's Divine Decree and Predestination, production and abundance of resources are secured.

A believer, moreover, becomes completely certain that people will never cause harm not predestined by Allah. Furthermore, they will never benefit anyone with other than what Allah predestined for him. Ifhe retains this firm belief, he will never eXperience laziness or even feel afraid of anyone. He will put his trust in Allah Alone and, thus, turns energetic in order to earn his living. In case he has a setback or fails in fulfilling his aim, he will not turn away from exerting his utmost efforts continually.

At times of tribulations, he will not lament his misfortune but he will submit to Allah's Divine Decree by fully relying on Him and putting his full trust in Him. He will, further, correct his mistakes and hold himself accountable for everything he does. In this way, our nation will flourish and all interests will be fulfilled. Almighty Allah says: '~nd whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose.

Allah has already set for everything a [decreedJ extent:' (Qur'ln: At-Iala.q: 3) Al-Wald' and AI-Bard' (Amity and Enmity) The focus of the previous chapters have been on giving a brief account of the fundamental principles of the Islamic faith. The focus of the forthcoming chapters is assigned to illustrate the necessity of keeping amity with the believers and enmity towards the enemies ofAllah. Therefore, believers must endear those of firm and sincere faith and, meanwhile, have hatred and enmity toward all polytheists. This principle is one of the fundamentals of the religion of Ibrahim (PBUH), which we are commanded to enjoin. Almighty Allah says: "There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, 'Indeed, we are disassociated from you and from whatever you worship other than Allah.

We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah Alone:" (Quran: Al-Mumtahinah: 4) It is, similarly, one of the principles of the religion with which our Messenger Muhammad (PBUH) was dispatched. Almighty Allah says: ~~O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] ofthem. Indeed, Allah guides not the wrongdoing people:' (Quran: Al-Maidah: 51) This Qur'anic verse refers to the abhorrence of having amity with the People of the Scripture (the Jews and the Christians) in particular.

As for the prohibition of seeking the amity of the disbelievers, in general, the Ever-Glorious Quran provides: ~~o you who have believed, do not take My enemies and your enemies as allies..." (Quran: Al-Mumtahinah: 1) Allah prohibits seeking the amity of the disbelievers even though they are of close blood relationship. Allah, Exalted be He, says: "0 you who have believed, do not take your fathers oryour brothers as allies if they have preferred disbelief over belief. And whoever does so among you - then it is those who are the wrongdoers." (Quran: At-Tawbah: 23) And says: "You will notfind a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred..." (Quran: Al-Mujadilah: 22) Many people are ignorant ofthis great principle. Thus, it is imperative not to refer to Christians or the Jews as our brothers. While Allah prohibits seeking the friendship ofdisbelievers and the enemies of our belief, He also obliges the Muslims to seek the amity and love of the believers.

Almighty Allah says: ~~Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give Zak4h, and they bow [in worship], Whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party ofAllah - they will be the predominant." (Quran: Al-Maidah: 55-56) And says: "Muhammad is the Messenger of Allah; and those with him are (Qurln: AI-Fath: 29) He further says: "The believers are but brothers•• !' (Qur'fu1: AI-Hujurat: 10) Believers are brethren in religion and faith even if they keep no blood bonds or reside at remote homelands. Almighty Allah says: ~ [there is a share for] those who came after them, saying. 'Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful: " (Qur'fu1: AI-Hashr: 10) Since the beginning of life, believers are held as caring brethren whenever they live and wherever they dwell. The earliest among them are taken as good examples for the later, and they mutually pray for Allah's forgiveness and blessings on behalf of each other.

There are distinctive features of showing amity to the believers and enmity towards the disbelievers. 6.1 Aspects of Showing Amity with the Disbelievers: The aspects ofshowing amity with the disbelievers are fully elaborated on in the Quran and the Sunnah of the Prophet (PBUH). They include the following: 1. Imitating their ways of dressing, speaking and so forth is a manifestation of retaining love for them. Therefore, the Prophet (PBUH) was reported to have said, "Whoever imitates the manners of a people is one of them." Thus, it is prohibited to imitate the disbelievers' manners, customs, ways ofdevotion and their habits of shaving beards, growing mustaches, using their jargons, except in cases of necessity, as well as imitating their ways of dressing, eating and drinking. 2. Residing in non-Muslim territories permanently without moving to Muslim countries to seek a secure place for practicing Islam.

Almighty Allah says: "Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, 'In what [condition] were you1' They will say, 'We were oppressed in the land: They [the angels] will say, 'Was not the earth ofAllah spacious [enough] for you to emigrate therein1' For those. their refuge is Hell - and evil it is as a destination, except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way - for those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving." (Quran: An-Nisa': 97-99) According to the aforementioned QUr'anic verse, excuse is only granted to the weak who can only emigrate with hardship and to those who are in charge of religious missions such as those propagating Islam in such countries. 3. Making journeys to the non-Muslim countries for the sake of seeking pleasure and delight is among the prohibited features of seeking the amity of the disbelievers. Traveling to non-Muslim countries is only permissible in cases of necessity such as traveling for medication, trade, acquiring knowledge ofrare and beneficial specializations. When the aim of traveling is attained, Muslims must return to their Muslim countries. In order to make such journeys to non-Muslim countries permissible. a Muslim must publicly proclaim his religion and be proud of being a Muslim.

He should also avoid all paths leading to evil and be alert against all intrigues and schemes that may be plotted against Muslims in these non-Muslim countries. Taking journeys to their countries becomes obligatory in case of traveling for the sake of propagating Islam.