Tuesday, November 17th, 2015

Time	Event
11:47a	(..) When there is a difference of opinion among eminent scholars, the more merciful, i.e. the best, opinion should be chosen. Severity should be avoided, as should the idea that severity is the measure of piety. God says: ‘And follow the best of what has been revealed to you from your Lord…’ (Al-Zumar, 39: 55); and ‘Indulge [people] with forgiveness, and enjoin kindness, and turn away from the ignorant.’ (Al-A’raf, 7:199). God also says: ‘[Those] who listen to the words [of God] and follow the best [sense] of it. Those, they are the ones whom God has guided; and those, they are the people of pity.’ (Al-Zumar, 39:18). In an authentic Hadith, it is related that the lady Aisha said: ‘Whenever faced by more than one choice, the Prophet always chose the easiest one.’ The more severe opinion should not be considered more pious, religious or sincere to God. Indeed, in severity there is exaggeration and extremism; God says in the Qur’an: ‘…God desires ease for you, and desires not hardship for you… (Al-Baqarah, 2:185). Moreover, the Prophet said: ‘Do not be severe with yourselves lest God be severe towards you. A people were severe with themselves and then God was severe towards them.’ There is delusion and vanity in severity, because severe people naturally say to themselves: ‘I am severe. Anyone less severe than me is deficient’; and thus: ‘I am superior to them.’ Herein lies an inherent attribution of ill-intention to God, as if God revealed the Qur’an to make people miserable. God says: ‘Tā hā. We have not revealed the Qur’an to you that you should be miserable.’ (Ta Ha, 20:1-2). (..) http://www.lettertobaghdadi.com (4 Comments | Comment on this)
2:27p	(..) In your speech you quoted the Companion Abu Bakr Al-Siddiq: ‘I have been given authority over you, and I am not the best of you.’ This begs the question: who gave you authority over the Ummah? Was it your group? If this is the case then a group of no more than several thousand has appointed itself the ruler of over billion and a half Muslims. This attitude is based upon a corrupt logic that says: ‘Only we are Muslims, and we decide who the caliph is, we have chosen one and so whoever does not accept our caliph is not a Muslim.’ In this case, a caliph is nothing more than the leader of a certain group that declares more than 99% of Muslims non-Muslim. On the other hand, if you recognize the billion and a half people who consider themselves Muslims, how can you not consult (shura) them regarding your so-called caliphate? Thus, you face one of the two conclusions: either you concur that they are Muslims and they did not appoint you caliph over them – in which case you are not the caliph – or, the other conclusion is that you do not accept them as Muslims, in which case Muslims are a small group not in need of a caliph, so why use the word ‘caliph’ at all? In truth, the caliphate must emerge from a consensus of Muslim countries, organizations of Islamic scholars and Muslims across the globe. ibid. (Comment on this)
2:29p	(..) In one of your speeches you said: ‘Syria is not for Syrians and Iraq is not for Iraqis.’ In the same speech, you called on Muslims from across the globe to immigrate to lands under the control of the ‘Islamic State’ in Iraq and the Levant. By doing so, you take the rights and resources of these countries and distribute them among people who are strangers to those lands, even though they are of the same religion. This is exactly what Israel did when it invited Jewish settlers abroad to immigrate to Palestine, evict the Palestinians and usurp their ancestral rights and lands. Where is the justice in this? (..) ibid. (Comment on this)

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