All that agrees with Islaam and does not oppose Islaam all represent rulings of Kufr

Islaam is that which has come as Wahi (divine revealed inspiration) from Allah (swt). As such it is that which the Kitaab, the Sunnah and what these two have guided to in terms of evidences, have come with. This alone is Islaam and anything else is Kufr whether it agrees with Islaam or it doesn’t contradict and oppose Islaam. The evidence for this is that Allah (swt) has commanded us to take what the Messenger (saw) has commanded us with and to leave what he (saw) has forbidden. He (swt) has commanded us to go to the Messenger of Allah (saw) for judgement i.e. to what the Messenger (saw) came with.

Allah (swt) said:
وَمَا آَتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Whatever the Messenger brings to you take it and whatever he forbids you from abstain from it. And fear Allah, verily Allah is severe in punishment (Al-Hashr 7).

This is a Nass (text) concerning the obligation of taking what the Messenger (saw) came with and to leave that which he has forbidden. If we link and connect this Aayah to the Qawl of Allah Ta’Aalaa:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

So let those who go against His command be warned that a Fitnah will afflict them or that they will be afflicted by a painful punishment (An-Noor 63).

If we connect them we will know that the ‘Maa’ in His speech: ‘And whatever (maa) he brings to you’ and in His speech: ‘And whatever (maa) he forbids you’ are in the form of generality clearly manifesting the obligation of taking what the Messenger (saw) came with and to leave what he (saw) forbade. That this is general in regards to all what he commanded to be done and all that he forbade. The Talab (request) in this Aayah whether it is a request to do (Talab ul-F’il) or a request to leave (Talab ut-Tark) is represents a Talab Jaazim (decisive request) establishing the obligation due to the Daleel (evidence) of Allah’s threat to the one who opposes him with a painful punishment.

And Allah (swt) said:
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission (An-Nisaa 65).



In this Aayah Allah (swt) negates the Imaan of the one who goes to judgement to other than the Messenger in his actions. This indicates the restriction to going to judgement to what the Messenger of Allah (saw) brought alone and it indicates firm resolution in regards to taking from anything other than what he (saw) has brought. This is all blatantly clear and explicit in respect to being restricted to that which Islaam has come with.

However, Allah (swt) did not find this sufficient alone but rather He (swt) also explicitly forbade taking from other than what he (saw) brought in terms of the Wahi from Allah. So Allah (swt) condemned those who want to take judgement from other than what the Messenger (saw) came with.

Allah (swt) said:
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آَمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا

Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghoot, while they were commanded to reject it; and Satan wishes to lead them far astray (An-Nisaa 60).

This is explicit in regards to forbidding the going to judgement to other than what the Messenger (saw) came with. It made that Dalaal (going astray) as it going to judgement to Taghoot. This is whilst there are Ahaadeeth that make it explicitly clear that the Halaal is what Allah has made Halaal and the Haraam is what Allah (swt) has made Haraam. This means that what Allah has not made Halaal is not considered to be Halaal and what Allah (swt) has not made Haraam is not considered to be Haraam and as such can absolutely not be taken at all.

Salmaan Al-Faarisi (ra) said: The Messenger of Allah (saw) was asked about the fats, cheeses and Al-Faraa’ (animal skin and fur) so he (saw) said:
الْحَلَالُ مَا أَحَلَّ اللَّهُ فِي كِتَابِهِ ، وَالْحَرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ

The Halaal is what Allah has made Halaal in His Kitaab and the Haraam is what Allah has made Haraam in His Kitaab.

Ad-Daaruqutniy recorded a Hadeeth ffrom Abu Tha’labah that the Nabi (saw) said:
إِنَّ اللَّهَ فَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَحَدَّ حُدُودًا فَلَا تَعْتَدُوهَا

Verily Allah has prescribed obligatory acts so do not neglect them and He has set limits so do not transgress them.

This is explicit in stating that it is not valid to transgress and go beyond that which Allah has set as limits for us and as such it is not valid for us to take from other than what the Messenger of Allah (saw) came with.

Additionally the Hukm Shar’iy is the address of the Shaari’ (legislator) attached to the actions of the ‘Ibaad (slaves) and the Muslims are commanded to make the address of the legislator the judge in their actions and to make their behaviours and conducts proceed in accordance to it. So if they take that which does not contradict or oppose it or if they take that which agrees with it, then they would have (in effect) taken from other that the Hukm Ash-Shar’iy because they did not take it from it. Rather they took what agreed with it i.e. that which resembled it or did not oppose it i.e. that which did not clash with it. In these two circumstances they would not in fact have taken what agrees with it i.e. what resembles it and they would not be taking that which does not oppose it i.e. does not clash with it. And in these two cases they would not have taken the Hukm Ash-Shar’iy itself. Rather they would have taken other than it and other than the Hukm Ash-Shar’iy is not considered the Hukm Ash-Shar’iy whether it contradicted it or did not contradict it, and whether it agreed or did not agree. This adoption which they would have undertaken would not therefore be and represent the adopting of a Hukm Ash-Shar’iy. For example, marriage in accordance to the Shar’a is offer and acceptance with the worded expressions of Nikaah and Zawaaj (marriage, in the presence of two witnesses. If however two Muslims went to a Church and the Priest conducted the marriage ceremony according to the Christian way whilst employing the worded phrasing of Nikaah and Zawaaj (marriage), would they in this case be considered to have married in accordance to the Hukm Ash-Shar’iy or in accordance to other than it? Did they judge by what the Messenger of Allah (saw) came with or did they go to judgement to what Christianity, which has been abrogated by the Deen of Islaam, came with? This incident agrees with Islaam and in accordance to their statement that it is permissible to take that which agrees with Islaam and what does not oppose Islaam, then this marriage in accordance to their view would be considered to be Saheeh (valid). This is despite the Hukm Ash-Shar’iy making this marriage invalid (Baatil) from its very basis and even if it agrees with or is in harmony with Islaam. This is because we have been forbidden from the origin from which this marriage has come i.e. the Christian religion. We have been forbidden from the origin from which this marriage came and that is going to judgement to other than what the Messenger (saw) brought, which came in the speech of Allah Ta’Aalaa:
يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ

They want to go to Taghoot for judgement (An-Nisaa 60).

Therefore everything and anything where the Asl (origin) has been forbidden is Baatil (invalid) and Haraam to take. This marriage described above would therefore be Baatil and similar to that would be the civil marriage in addition to everything where the origin has been forbidden which would be Baatil and Haraam to take. So it is Haraam to take that which Islaam has not come with whether it agrees with Islaam or does not agree with it and whether it opposes Islaam or does not oppose it. This is because, in addition to and above the fact that we have been commanded to take what the Messenger (saw) has commanded us and to leave that which he has forbidden with its understanding that we cannot take from other than this, an explicit forbiddance has also come in respect to taking what the Messenger (saw) did not bring or come with i.e. to take a matter that the Messenger (saw) did not come with. This is supported by many other explicit Ahaadeeth that establish this forbiddance. ‘Aa’ishah (ra) said that the Messenger of Allah (saw) said:
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ

Whoever brings into our affair that which is not from it, then it is rejected.

And in another narration from her (ra):
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ

Whoever does an action that is not upon our affair then it is rejected.

Al-Bukhaari recorded from Abu Hurairah (ra) from the Nabi (saw) that he said:
لَا تَقُومُ السَّاعَةُ حَتَّى تَأْخُذَ أُمَّتِي بِأَخْذِ الْقُرُونِ قَبْلَهَا شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ فَقِيلَ : يَا رَسُولَ اللَّهِ كَفَارِسَ والرُّومِ؟ قَالَ: وَمَنْ مِنَ النّاسِ إلَّا أُوْلئِكَ

‘The hour will not happen until my Ummah follow the generations that preceded her, hand span by hand span, arms length by arms length’. It was asked: ‘O Messenger of Allah, like the Persians and the Romans? He (saw) said: ‘And which people other than those would it be’.

Al-Bukhaari also relates from Abu Sa’eed Al-Khudriy (ra) from the Nabi (saw) that he said:
لَتَتَّبِعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ ، حَتَّى لَوْ دَخَلُوا فِي جُحْرِ ضَبٍّ لَاتَّبَعْتُمُوهُمْ قُلْنَا : يَا رَسُولَ اللَّهِ ! الْيَهُودُ وَالنَّصَارَى ؟ – قَالَ فَمَنْ ؟

You will surely the ways of those who came before you, hand span by hand span, arms length by arms length to the extent that if they were to enter in to a lizard’s hole you would follow them into it. O Messenger of Allah! The Jews and the Christians? He (saw) said: Who else?

These texts are explicit in forbidding the taking from other than ourselves. The first Hadeeth states: ‘Then it is rejected’ whilst the other two Hadeeth include within the meaning of the forbiddance. So taking the western laws represents taking from other than Islaam and it represents a following of those who are like the Persians, Romans, Christians and Jews as it represents a following of the English, French and Americans amongst others. For this reason it is Haraam to take them regardless of whether they are in agreement with Islaam or they do not agree, oppose it or do not oppose it. Taking it is Haraam.