Category: Akidah

Praise be to Allah.Our clear and spontaneous answer to your many questions is that it is not correct at all to say that woman was created only for physical purposes or to be a sexual object, and to be nothing but a source of pleasure for a man and an object for fulfilling his physical desires. This is not only a misconception; rather we see it as a devious understanding that is connected to the nafs that is inclined towards evil, and it is based on the desires that overwhelm the thinking of many people, and cause them to miss out on the true purpose of creation and life.
Here we will work out our answer on the basis of the teachings of our religion, which we all follow, praise be to Allah, and we are certain that it is the perfect religion which tells us what Allah, may He be glorified and exalted, wants from all people in terms of worship, righteous deeds, beliefs, and morals and manners.
From the teachings of Islam we know that the main purpose behind the creation of humans and jinn, both male and female, is to attain soundness and well-being on the basis of free will and reason, because of which people are regarded as accountable, in all aspects of life – soundness of worship, soundness of deeds, soundness of morals and soundness of knowledge, understanding and concepts – and to attain the highest possible level of human perfection, as Islam calls us to attain the highest and most sublime in all things, and to avoid all forms of corruption, wrongdoing, ignorance and bad manners and deeds, by way of showing devotion to Allah, may He be exalted, and drawing closer to Him, and in an attempt to reach the highest possible level of human perfection, which Allah loves for us. Therefore we strive for it wholeheartedly, and this aim should become our main focus and concern, for the sake of which we spend all our lives and our money and physical energy, until we attain real, perfect life in in the hereafter, which is the true life, as the Qur’an tells us. With regard to this holistic principle, there is no differentiation between male and female at all.
Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Truly, my Lord has guided me to a Straight Path, a right religion, the religion of Ibrâhim (Abraham), Hanifa [i.e. the true Islâmic Monotheism – to believe in One God (Allâh i.e. to worship none but Allâh, Alone)] and he was not of Al-Mushrikûn.’
Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists).
‘He has no partner. And of this I have been commanded, and I am the first of the Muslims’”
[al-An‘aam 6:161-163].
I wonder where do you see physical desire – whether of males or females – in this religion and straight path; do you find any mention of it in any of the sublime aims mentioned in the passage quoted above?
If you think in a fair-minded manner, far removed from the social phobia that is caused by the misconceptions that people have in their minds, this will inevitably lead you to realise that the physical body – and all that is connected to it of shortcomings and desires – has no place in the list of objectives of man’s creation and the purpose of his existence. The purpose of the physical body comes under the heading of means and tools that could help one to achieve that objective, but it does not go beyond being a means, for it is not the only means; rather it is one of several means that may vary among people, in terms of power and ability, health and sickness. Therefore divine wisdom dictated that the body should be made a means of attraction, for the purpose of perpetuating the human race and populating the earth, and for the purpose of creating love and mercy in homes, and for the purpose of trials and tests, so that Allah may know who is a wrongdoer and who is righteous. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect”
[ar-Room 30:21].
But if we examine all the verses of the Qur’an and all the hadith of the Prophet (blessings and peace of Allah be upon him), from beginning to end, we will not find a shred of evidence to suggest that the purpose of woman’s creation is to be a source of pleasure for man in this world and the hereafter. By the same token, we will not find a shred of evidence that differentiates between man and woman with regard to the sublime aims and great purpose behind their creation and existence. Rather they are all equal in that regard, because reason – which is the cause of being accountable and is the basis of man’s free will – is something that Allah, may He be glorified and exalted, has granted to both sexes, therefore both of them are included in all the religious texts which outline for humanity a path that leads to sublimity and happiness in this world and the hereafter. Similarly, if you reflect upon the Prophet’s biography – which represents the most sublime human model and the ultimate representation of the purpose of the creation of mankind – you would realise that the concept of the body cannot be taken out of its real framework, which is the framework of means, and the most sublime aims may be summed up as piety and righteous deeds.
Allah, may He be glorified and exalted, 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 Allâh is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqûn (pious). Verily, Allâh is All-Knowing, All-Aware”
[al-Hujuraat 49:13]
“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[an-Nahl 16:97]
“Verily, the Muslims (those who submit to Allâh in Islâm) men and women, the believers men and women (who believe in Islâmic Monotheism), the men and the women who are obedient (to Allâh), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allâh has ordered and in abstaining from all that Allâh has forbidden), the men and the women who are humble (before their Lord Allâh), the men and the women who give Sadaqât (i.e. Zakât, and alms), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadân, and the optional Nawâfil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allâh much with their hearts and tongues. Allâh has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35]
“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden)”
[at-Tawbah 9:71].
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah does not look at your (outward) forms and your wealth, rather He looks at your hearts and your deeds.”
Narrated by Muslim (2564).
Ibn al-Qayyim (may Allah have mercy on him) said:
It should be understood that beauty may be divided into two categories: apparent and hidden.
Hidden beauty is that which is loved for what it is; it is the beauty of knowledge, reason, generosity, dignity and courage. This hidden beauty is what Allah likes to see when He looks at His slave, and it is the cause of His love for a person. This hidden beauty adorns the outward image of a person, even if that image does not possess beauty per se, so it gives the individual beauty, respect and sweetness commensurate with what his soul has of those characteristics. For the believer will be given respect and sweetness commensurate with his faith; then whoever sees him will respect him, and whoever mixes with him will like him. We see this with our own eyes. You may see a kind, righteous man who has a beautiful attitude as one of the most beautiful of people in appearance, even if he is not good-looking, especially if he is blessed with a share of qiyaam al-layl, for it gives light to the face and makes it handsome.
End quote from Rawdat al-Muhibbeen (221-223).
Among the most well-known proofs which demonstrate that the body is not the basis on which a woman’s personality is measured is the hadith of Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), who said: “Women may be married for four things: their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper).” Narrated by al-Bukhaari (4802) and Muslim (1466).
An-Nawawi (may Allah have mercy on him) said:
The correct view concerning the meaning of this hadith is that the Prophet (blessings and peace of Allah be upon him) was speaking of what people usually do. They seek these four characteristics, and the lowest of them in priority, in their view, is religious commitment. So the one who is seeking advice concerning marriage should look for the one who is religiously committed.
End quote from Sharh Muslim (10/52).

Praise be to Allah.The book The Secret was written by an Australian TV producer called Rhonda Byrne, who belongs to the New Thought movement, whose followers believe in a number of metaphysical principles that have to do with healing and self-development, and how a thought may have an impact on the physical world. This book, The Secret, speaks of these concepts and promotes them according to the principles of this movement. As you said, the book is popular throughout the world and has recently been translated into Arabic. After examining the book and reflecting on its contents, it becomes clear that it contains a number of seriously deviant ideas concerning matters of belief and scientific matters, the most serious of which are the following:
-1-
The book promotes the idea of giving up striving and not paying attention to taking measures to attain goals; rather it suggests relying on wishful thinking and dreams. That is in accordance with the so-called law of attraction, which states that like attracts like, and that whatever happens to you in your life, you are the one who attracted it to your life, and it was attracted to you because of images stored in your mind, namely the things that you were thinking of. Whatever you think of, you will attract it to you. The people who follow this principle believe that the idea in a person’s mind has an impact in and of itself on the person’s environment and surroundings, and that by means of his abstract thoughts, he may attract to himself whatever he wants of good things, without striving. They claim that thoughts have vibrations, and that these vibrations emanate from a person’s mind to the outside world in the form of electromagnetic waves, and that these thoughts can attract whatever exists in the universe of good and evil that is on the same wavelength. So if you are thinking positively, you are sending out waves with positive vibrations that will attract positive things to you. If you are thinking negative thoughts, then you are sending out waves with negative vibrations that will attract negative things to you. Undoubtedly these ideas are contrary to empirical science and common sense, and believing in them and acting upon them is contrary to Islamic teachings.
As for being contrary to Islamic teachings, that is because Allah, may He be exalted, has commanded us to work and strive in this world, and He has connected provision to taking measures and using available means, not to wishful thinking and illusions. Allah, may He be exalted, says (interpretation of the meaning):
“He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it), so walk in the path thereof and eat of His provision”
[al-Mulk 67:15].
With regard to it being contrary to common sense, that is because relying on wishful thinking and dreams will lead to the ruin of the world and to corruption of that which is of benefit to people and in their interests, and it will lead to casting aside all that humanity has achieved throughout the centuries of knowledge, science and civilisation. That is because, according to this theory, the sick person does not need to seek medical treatment, and people do not need engineers, builders and workers. All that the one who needs something has to do is think positive thoughts of what he wants, then ask the universe – Allah forbid – to fulfil his desire without him making any effort.
Those who follow this movement contradict themselves when they tell the sick person who is about to die, “Don’t stop seeking medical treatment.” Otherwise, what their idea implies is that one should stop seeking medical treatment, and hospitals should be shut down, and medical schools should be turned into meditation centres where people can relax and develop wishful thinking and dreams, or what they call positive thinking – and so on and so forth in all other fields. Thus it becomes clear that this movement is contrary to common sense and contrary to what is visible of real life experience. People cannot build sound lives on the basis of such an idea.
The poet spoke the truth when he said:
If I developed wishful thinking, I could sleep all night happily, but wishful thinking is the capital of the penniless.
-2-
The book goes to extremes in venerating man and bestowing upon him a halo of sanctity and greatness, as it expresses the belief that man possesses unlimited powers and huge energy, to the point that he has the power to create. So everything that happens to man, good or bad, is his own creation. The book says, for example: “Anything we focus our mind on, we can create it” (p. 141). Undoubtedly this is a serious deviation and is ascribing partners to Allah, may He be exalted, in His Lordship. Allah, may He be exalted, spoke the truth (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” [al-Baqarah 2:22].
-3-
The book promotes belief in pantheism, which is false, by saying that the Creator and His creation are one and the same, and that that man is God in physical form – exalted be Allah far above that. This idea is reiterated and expressed in many different ways in the book.
-4-
The book supports a number of Eastern beliefs and idolatrous philosophies, such as Buddhism, Hinduism and so on. We have seen how the followers of these religions celebrated this book, The Secret, because it spread and promoted the principles of their religions.
-5-
The book promotes the idea of focusing on the universe in order to achieve one’s wants and desires. So if you want something, all you have to do is direct your request to the universe, and the universe will inevitably respond to your request. Islam, on the other hand, calls people to focus on Allah, may He be glorified and exalted, for it is to Him that one should turn and ask for what one needs. Turning to anyone or anything else in matters over which only Allah, may He be glorified, has power constitutes shirk – Allah forbid.
-6-
The book contradicts belief in the divine will and decree, as it denies that God has foreordained the decrees of His creation and that He decided everything before it happens. The book is in harmony with the view of the extreme Qadaris who denied the divine will and decree, as it says that whatever happens in the universe is not part of God’s knowledge before it happens, and it is not already written and decreed. Undoubtedly belief in the divine will and decree is one of the pillars of faith, without which a person’s faith cannot be valid.
-7-
The book promotes selfishness and egocentricity, and calls people to cast aside all Islamic teachings and moral guidelines, and to pursue the desires and pleasures of the nafs, so the criterion for deciding whether or not to go ahead with something is how much it may bring of joy and pleasure, and how much one likes it. So whatever a person likes, let him do it, and whatever he dislikes, let him avoid it, without paying any attention to morals or religious teachings. Undoubtedly this is contrary to Islamic and moral values, for the Muslim is bound by a religious and moral framework, and cannot go beyond it. What Allah has enjoined is obligatory, what He has forbidden is prohibited, and what He has permitted is permissible. What the Muslim must do is adhere to the rulings of sharee‘ah and Islam.
These are some of the deviant ideas contained in this book. Therefore you should avoid it. Anyone who would like to know more details about the reality of this book and the extent of the deviant ideas that it contains may refer to a research paper entitled Khuraafat as-Sirr: Qiraa’ah Tahleeliyyah li Kitaab as-Sirr wa Qanoon al-Jadhab (The Myth of the Secret: an Analytical Reading of the Book The Secret and the Law of Attraction).
[ends].

Praise be to Allah.
Firstly:

The cross is one
of the obvious symbols of disbelief, as Ibn al-Qayyim (may Allah have mercy
on him) said in Ahkaam Ahl adh-Dhimmah (3/1240). Therefore there was
no difference of opinion among the scholars that it is prohibited to wear
it.

It says in
al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (12/88): It is not permissible
for the Muslim to make a cross and it is not permissible for him to issue
instructions for a cross to be made. What is meant is making a cross that is
symbolic of the crucifixion, and he should not keep it, whether he wears it
or sets it up, or he does neither.

Many of the
scholars have clearly stated that the one who does that is a disbeliever.

It says in
al-Fataawa al-Hindiyyah, one of the books of the Hanafi madhhab (2/276):
A person becomes a disbeliever if he puts a Zoroastrian cap on his head,
according to the correct view, except in the case of necessity to protect
himself from heat or cold; or if he puts a zunnaar [a kind of belt that was
worn by non-Muslims in the past] around his waist, unless he does that by
way of deceit at a time of war or he is acting as a scout ahead of the
Muslim army. End quote.

It says in Majma‘
al-Anhur fi Sharh Multaqa al-Abhur, which is also a Hanafi book (1/698): A
person becomes a disbeliever if he puts a Zoroastrian cap on his head,
according to the correct view, except if it is  for the purpose of freeing a
Muslim prisoner or it is a case of necessity to protect himself from heat or
cold, according to some scholars. End quote.

Al-Qaadi ‘Iyaad
said: Similarly, we regard as a disbeliever anyone who does any action that
the Muslims are unanimously agreed can only come from a disbeliever, even if
the one who does it openly professes Islam, yet he does that action…

… Such as
prostrating to an idol, or to the sun or moon, or to a cross, or to fire, or
going to churches and synagogues with their congregations, or wearing their
garments, such as wearing their zunnaar (distinctive belts) or cutting the
hair in the style of a monk (tonsure).

The Muslims are
unanimously agreed that such things are only done by a disbeliever, and that
these actions are symbols of disbelief, even if the one who does them openly
professes Islam.

End quote from
ash-Shifa bi Ta‘reef Huqooq al-Mustafa – Mahdhoof al-Asaaneed
(2/611).

The scholars of
the Standing Committee for Issuing Fatwas were asked about the ruling on
wearing a cross and they replied:

If the ruling on
wearing a cross is explained to him, and he is told that it is a symbol of
the Christians and is an indication that the wearer is content to be
regarded as one of them and that he is content with what they believe in,
yet he persists in that, he is to be deemed a disbeliever, because Allah,
may He be glorified and exalted, says (interpretation of the meaning):

“O
you who believe! Take not the Jews and the Christians as Auliyâ’ (friends,
protectors, helpers), they are but Auliyâ’ of each other. And if any amongst
you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh
guides not those people who are the Zâlimûn (polytheists and wrong-doers and
unjust)”

[al-Maa’idah
5:51].

If zulm
(wrongdoing) is mentioned in general terms, then what is meant is major
shirk and by doing that he is indicating that he agrees with the Christians
in their claim that ‘Eesa (peace be upon him) was killed, but Allah, may He
be glorified, has denied that in His book, where He says (interpretation of
the meaning):

“but
they killed him not, nor crucified him, but the resemblance of ‘Īsā (Jesus)
was put over another man (and they killed that man)”

[an-Nisaa’
4:157].

Shaykh ‘Abd
ar-Rahmaan al-Barraak (may Allah preserve him) said: The cross is well-known
to be the idol of the Christians in their churches and in their homes, and
they wear it around their necks and on their chests. Hence it is the symbol
of Christianity, and it is prohibited for the Muslim to wear it.

If a Muslim
wears it in order to appear to be a Christian, then this is a way of
expressing his approval of the Christians in their religion, and approving
of the Christians in their religion constitutes disbelief in Allah, except
in the case of one who fears for his life, in which case he is regarded as
being under compulsion, and Allah, may He be exalted, says (interpretation
of the meaning):

“Whoever
disbelieved in Allâh after his belief, except him who is forced thereto and
whose heart is at rest with Faith…”

[an-Nahl 16:106].

With regard to
one who wears a cross out of ignorance, then he is excused because of his
ignorance.

With regard to
one who wears it to please the Christians, that is prohibited and there is
the fear that it may come under the heading of disbelief in Allah… What the
Muslim must do is beware of that which Allah has prohibited. There is no
doubt that it is one of the most serious kinds of imitating the
disbelievers, and the Prophet (blessings and peace of Allah be upon him)
said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood
(4031). So what he must do is beware of that, and we ask Allah to keep us
safe and sound. And Allah knows best. End quote.

http://ar.islamway.net/fatwa/8605

Based on that,
if the Muslim referred to in the question was compelled to do this, in the
sense that he feared that he might be killed or imprisoned if he did not do
that, then there is no blame on him in sha Allah, so long as when he did
that his heart was at rest with faith.

But if the
situation has not reached the point of compulsion and having no other
choice, then it is not permissible for him to do that.

It is essential
to differentiate between the situation of one who has been compelled to flee
from his country and the situation of one who is compelled to wear a cross.
He may have been compelled to flee from his country in order to escape being
killed or imprisoned, but wearing a cross is not something that he is forced
to do, because even if he did not wear it, he would not be subjected to
killing, imprisonment and the like.

This is a matter
concerning which one should be careful and understand the case of necessity
in which such concessions are granted, and cases in which there is no such
necessity.

Moreover, if he
is patient and does not make an outward show of symbols of disbelief, or
utter words of disbelief, this is better, even if he does fear for his life.

Making an
outward show of symbols of disbelief in the case of necessity which makes
such things permissible is a concession that is granted and there is no
obligation to avail oneself of it; rather firm resolve is better than that.

With regard to
fleeing for the sake of one’s religious commitment and one’s life, for fear
of fitnah (persecution) or death, this is something that is prescribed in
Islam and is either recommended or obligatory, according to the situation.

And Allah knows
best.

Praise be to Allah.Making crosses, buying them, or weaving them into garments or putting them on walls, and so on come under the heading of prohibited actions that it is not permissible for the Muslim to commit. So he should not make them himself or help anyone else in doing that; rather he should fear Allah, may He be exalted, and avoid the symbols of disbelief that the Christians have fabricated in their religion.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is not permissible to make crosses, whether for payment or otherwise, or to sell crosses, just as it is not permissible to sell or make idols, as it is proven in as-Saheeh that the Prophet (blessings and peace of Allah be upon him) said: Verily Allah has forbidden the sale of alcohol, dead meat [that which is not slaughtered in the prescribed manner], pork and idols.” End quote.
Majmoo‘ al-Fataawa (22/141). See also: al-Mawsoo‘ah al-Fiqhiyyah (12/84-88)
Secondly:
The cross has many forms and types, that vary according to time and place, among various Christian sects. It takes many forms, which you can see on the following link:
http://en.wikipedia.org/wiki/cross
What appears to us to be the case with regard to the ruling on drawing or wearing these types and forms of crosses is the following:
1.
If it is drawn on the basis that it is a cross, it is not permissible for the Muslim to carry it, wear it, buy it, sell it or draw it, because the reason for the prohibition on drawing or wearing crosses is to avoid imitating the Christians and venerating their false religious symbols. This reason is applicable to all forms of the cross that are known to various Christian sects, if it is made on the basis that it is a cross so that it may be venerated and taken as a symbol for whatever they want.
2.
If it is drawn as a kind of decoration, or some household items and utensils are manufactured and happen to have one of the kinds of crosses mentioned above on them, then it depends:
(a) If it is obvious at first glance that it is the kind of cross that is well known today, as it appears in the majority of churches and among most Christians, and it is composed of two lines, one of which is vertical and the other is horizontal, and the horizontal line intersects with the vertical line, and the upper portion is shorter than the lower portion, which is the most famous form of the cross since it was adopted by the Christians, based on the wooden apparatus on which those who were to be executed were crucified – if it appears at first glance to be like this, then it must be removed or altered so that it no longer looks like a cross. The Prophet (blessings and peace of Allah be upon him) would not leave anything in his house on which there were crosses but he would alter them.
(b) But if the shape of the cross is not obvious, and it is only part of the design and is unintentional, or if the designer of a structure decided that crossed lines were more appropriate, or it is used as a mathematical symbol, such as the plus sign and multiplication sign in arithmetic, then in this case it does not have to be altered or removed, and there is nothing wrong with making it or selling anything that contains it, because the reason for prohibition – which is imitating the disbelievers and venerating their symbols – is not present in this case, and the symbol of the cross in this case is subtle and is not noticeable.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Firstly: it is essential to determine whether this is a cross, because there are some things that some people think are crosses, when in fact they are not.
Secondly: we should determine whether it has been made because it is a cross, and not because it is a design on a garment, for example, because the Christians venerate the cross, so it is not possible that they would make it a decorative feature on a garment; rather they would treat it with respect.
It is essential to note these two points, then if we determine that it is indeed a cross, then it is obligatory, or at least Sunnah, to cut it up, and we should boycott these garments on which there are crosses, because if we boycott them and the traders do not benefit from them, they will also boycott them.
Something similar may be said regarding the six-pointed star which is said to be the symbol of the Jews; it comes under the same ruling as the cross, even though the Jews do not take it for worship, because it is something that is unique to them.
We asked some Christians who became Muslim about it (i.e., the cross) and they said: In our view the cross is the well-known cross, composed of two lines, one of which is horizontal and the other is vertical, and the vertical line is longer than the other.
We even asked them about the watch that they call the cross watch, and they said: This is not meant to be a cross; it is only the trademark of the company, because what they say about the Christian cross is that it is a long vertical line intersected by a horizontal line, and one part of the vertical line is longer than the other. And this reflects reality, because when a person was crucified, a piece of wood was placed horizontally so that his arms could be tied to it, so how could the piece of wood for his arms be placed halfway down the vertical piece? Rather it should be higher up. Hence we have our doubts about what was published two years ago which showed various forms and said that they were all crosses! Moreover, is the plus sign (+) a cross? It is not a cross.
Similarly, in times past there was the bucket with which water would be brought up from the well, which was attached by a rope to a structure composed of two pieces of wood, one horizontal and the other vertical. Such things do not come under the heading of crosses.
What is regarded as a cross is that which is made on the basis that it is a cross. End quote.
Liqa’ al-Baab al-Maftooh (no. 21, question no. 7)
He (may Allah have mercy on him) also said:
As for that which is obviously not intended to be a cross, so it is not venerated and is not a religious symbol, such as some mathematical signs, or what is seen on some electronic wristwatches of plus signs, there is nothing wrong with this, and it is not regarded as being a cross at all. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (vol. 18, 114, 115, answer to question no. 9)
In Liqaa’aat al-Baab al-Maftooh (no. 199, question no. 9) he (may Allah have mercy on him) was asked:
I came across a building in one of our cities, and this building has windows in the shape of crosses; every window has this shape, and the building is ten stories high. It is very similar to the buildings designed by Westerners.
He replied:
Actually we need to go and see the building you are talking about. Not everything that appears in the shape of a cross is a cross, otherwise this will lead us to say that the plus sign is haraam, or in the West, where the people used to irrigate their land by drawing water from a well, at the top of which there were two intersecting pieces of wood, we would say that this is haraam! The cross has a specific shape, and other indications that it is really a cross, so we need to actually see the building you are talking about. End quote.
And Allah knows best.

Praise be to Allah.Being Muslim is one of the essential conditions for the validity and acceptance of acts of worship. 
One of the indications of that is the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“Say: ‘Spend (in Allah’s Cause) willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are Fasiqoon (rebellious, disobedient to Allah).’
And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger (Muhammad (blessings and peace of Allah be upon him)); and that they came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but unwillingly”
[at-Tawbah 9:53-54]. 
This verse clearly shows that the condition of an act of worship being accepted is faith, without which it is not valid. 
Ibn Katheer (may Allah have mercy on him) said:
The words “Say: ‘Spend (in Allah’s Cause) willingly or unwillingly” mean: No matter what you spend, willingly or unwillingly, “it will not be accepted from you. Verily, you are ever a people who are Fasiqoon (rebellious, disobedient to Allah).” 
Then Allah, may He be exalted, tells us of the reason for that, which is that it will never be accepted from them, is “that they disbelieved in Allah and in His Messenger (Muhammad (blessings and peace of Allah be upon him)” that is, they have disbelieved, and deeds are only valid when accompanied by faith.
End quote from Tafseer Ibn Katheer (4/162). 
Whoever disbelieves and apostatises during his fast has rendered his fast invalid. 
Ibn Qudaamah (may Allah have mercy on him) said: 
We do not know of any difference of opinion among the scholars concerning the fact that the one who apostatises from Islam whilst fasting invalidates his fast, and he must make up that day when he comes back to Islam, whether he becomes Muslim again during the day or after the day has ended, and whether his apostasy had to do with some belief that he held, that constituted disbelief (kufr), or doubting a belief where doubting that belief constitutes disbelief (kufr), or because he spoke words of disbelief, either by way of mockery or otherwise. Allah, may He be exalted, says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (blessings and peace of Allah be upon him) that you were mocking?’
Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals, etc.)”
[at-Tawbah 9:65-66]. 
End quote from al-Mughni (4/369-370) 
With regard to expiation, we have previously explained in fatwa no. 106476 that it is not required except in the case of one who spoils the Ramadan fast by having intercourse only. As for all other things that break the fast, nothing is required except making up that day only. 
Based on that, this man has to make up one day in place of the day that he spoiled, and he does not have to offer expiation. 
And Allah knows best.

Praise be to Allah.Evidence for the validity of Islam
The evidence for the validity of Islam and the truthfulness of the Prophethood of the Prophet Muhammad (blessings and peace of Allah be upon him) is abundant and can hardly be enumerated. This evidence is sufficient to convince any wise and fair-minded person who is impartially and sincerely seeking the truth. We can sum up some of this proof as follows. 
The evidence of sound human nature
The call of Islam is in accordance with sound human nature, as is indicated by the words of Allah, may He be glorified and exalted (interpretation of the meaning):
“So set you (O Muhammad (blessings and peace of Allah be upon him)) turn your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not” [ar-Rum 30:30]. 
And the Prophet (blessings and peace of Allah be upon him) said: “There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Magian, just as animals bring forth animals with their limbs intact, do you see any deformed one among them?” Narrated by al-Bukhari (1358) and Muslim (2658). 
The words “animals bring forth animals with their limbs intact” mean: just as an animal is born with its limbs intact and free of defects; anything that happens to it of cuts to its ears and so on happens after it is born. 
Similarly, every human is born with an inherent inclination towards Islam, and any deviation from Islam is undoubtedly a departure from sound human nature. Therefore, we never find anything in the teachings of Islam that is contrary to sound human nature. Rather all of its teachings on beliefs and practical matters are in accordance with sound human nature. As for religions and ideologies other than Islam, they include things that are contrary to sound human nature. This is something that is quite clear and apparent to anyone who reflects and ponders. 
Rational evidence
There are many Islamic texts that address reason and direct people to examine the rational proof and evidence, and call upon people of sound reasoning and mature thinking to examine the definitive evidence for the soundness of Islam. 
Allah, may He be exalted, says (interpretation of the meaning):
“(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember” [Saad 38:29]. 
Al-Qadi ‘Iyad said concerning the miraculous aspects of the Quran:
“In it you will see that there is an explanation of a set of divine laws; it mentions the way of proof based on reason, presents arguments against the misguided followers of different religions and sects, and argues against them on the basis of strong and clear proof, using very easy and concise language. Those who pretend to be clever tried to come up with proof and evidence like that, but they were not able to do so.” (Ash-Shifa (1/390) 
The texts of the revelation do not contain anything that is impossible according to rational thinking or that would be rejected by reason, and the texts never presented an argument that contradicts reason or contradicts any analogy based on rational thinking. Rather the proponents of falsehood never presented any analogy to support their falsehood but the Quran refuted it on the basis of truth and an argument that is based on clear reason. 
Allah, may He be exalted, says (interpretation of the meaning):
“And no example or similitude do they bring (to oppose or to find fault in you or in this Quran), but We reveal to you the truth (against that similitude or example), and the better explanation thereof” [al-Furqan 25:33].                            
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“Here Allah, may He be glorified, tells us that the disbelievers do not produce any rational argument to support their falsehood but He refutes it on the basis of truth, and presents arguments and evidence and examples that offer a better explanation thereof, are more convincing and give a clearer explanation of the truth than their argument and analogy.” (Majmoo‘ al-Fataawa (4/106) 
One of the examples of rational evidence in the Quran is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradiction” [an-Nisa 4:82]. 
In Tafsir al-Qurtubi it says:
“There is no one who speaks a great deal but you will find a lot of contradictions in his words, either in the presentation and wording, or in the meaning, or you will find discrepancies, or there will be untruths. Allah, may He be glorified and exalted, sent down the Quran and instructed them to reflect on it, because they will not find in it any discrepancies in the presentation of ideas, or any flaws in what it promotes, or any contradiction, or any lies in what they are told of matters of the unseen and what they conceal.” (Al-Jami‘ li Ahkam al-Quran (5/290) 
Ibn Kathir said:
“That is, if it were fabricated and made up, as the ignorant polytheists and hypocrites said to themselves, “they would surely have found therein much contradiction” that is, many flaws and discrepancies. In other words, this Book is free of discrepancies and contradictions, therefore it is from Allah.” (Tafsir al-Quran al-‘Azim (1/802) 
Miracles and signs of Prophethood
Allah, may He be exalted, supported His noble Prophet Muhammad (blessings and peace of Allah be upon him) with numerous miracles and tangible signs that pointed to the truthfulness of his Prophethood and the soundness of his message, such as the splitting of the moon for him, the glorification of Allah by food and pebbles in front of him, the springing forth of water from between his fingers, the increasing of food, and other miracles and signs that were seen and witnessed by huge numbers of people, and have been transmitted to us via sahih isnads (sound chains of narration) that reach the level of tawatur. This gives rise to certainty. 
An example of that is that which is narrated in a sahih report from ‘Abdullah ibn Mas‘ud, that he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they brought a vessel in which there was a little water. He put his hand in the vessel, then said: “Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be upon him). And we used to hear the food glorifying Allah as it was being eaten. (Narrated by al-Bukhari (3579) 
Prophecies
What is meant by prophecies here is what the revelation foretold of matters and events that would happen in the future, whether that was during the lifetime of the Prophet Muhammad (blessings and peace of Allah be upon him) or after his death. 
The Prophet (blessings and peace of Allah be upon him) never foretold anything that would happen in the future, but it would happen exactly as he foretold. This indicates that Allah, may He be glorified and exalted, had revealed and disclosed to him some matters of unseen knowledge that could not be attained except by means of revelation. 
One example of that is the report narrated by Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” (Narrated by al-Bukhari (7118) and Muslim (2902)
And it happened exactly as the Prophet (blessings and peace of Allah be upon him) had foretold, in 654 AH – approximately 644 years after his death. This was mentioned by historians, including al-‘Allamah Abu Shamah al-Maqdisi, in his book Dhayl ar-Rawdatayn. He was one of the scholars who lived at the time of this historical incident. 
It was also mentioned by al-Hafiz Ibn Kathir in al-Bidayah wa’an-Nihayah (13/219), where he said: Then the year 654 AH began, in which there appeared fire in the land of the Hijaz by which the necks of the camels in Busra were illuminated, as it says in the agreed-upon hadith. Shaykh al-‘Allamah al-Hafiz Shihab ad-Din Abu Shamah al-Maqdisi spoke at length about that in his adh-Dhayl wa Sharhuhu, based on many letters that came to Damascus from the Hijaz, describing that fire that had been witnessed and seen, and how it emerged, and the story thereof. 
To sum up what Abu Shamah said:
Letters came to Damascus from the Prophet’s City – may the best of blessings and peace be upon its inhabitant – speaking of the emergence of a fire in their land on 5
th Jumada al-Akhirah this year. The letters were written on 5th Rajab, when the fire was still burning, and they reached us on 10th Sha‘ban. Then he said: In the name of Allah, the Most Gracious, the Most Merciful. At the beginning of Sha‘ban 654 AH, letters came to the city of Damascus from the city of the Messenger of Allah (blessings and peace of Allah be upon him) describing a significant event that occurred there, in which there was confirmation of the hadith of Abu Hurayrah in as-Sahihayn, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” Someone whom I trust from among those who saw it told me that he heard that in Tayma letters had been written by its light. 
He said: We were in our houses during those nights, and in the house of each one of us it was as if there was a lamp, but it had no heat and did not burn, despite its greatness; rather it was one of the signs of Allah, may He be glorified and exalted.”
Qualities and attributes of Prophet Muhammad
One of the greatest proofs of the truthfulness of the Prophethood of the Messenger Muhammad (blessings and peace of Allah be upon him) is his own character and the noble attributes and great manners with which he was blessed, for the Prophet (blessings and peace of Allah be upon him) reached a level of human perfection in terms of good characteristics and attitudes that could only be attained by a Prophet who was sent from Allah. 
There is no praiseworthy characteristic but he promoted it, enjoined it, encouraged it and acted in accordance with it; and there is no blameworthy characteristic but he forbade it, warned against it and was the furthest removed of all people from it. 
His concern for good manners and attitudes reached such an extent that he gave as the reason for his mission the promotion of good attitudes and manners and striving against bad manners and attitudes. In the hadith from the Prophet (blessings and peace of Allah be upon him), it tells us that he said: “I have only been sent to perfect good manners and attitudes.”  (Narrated by Ahmad (8739). Al-Haythami said in al-Majma‘: It was narrated by Ahmad and its men are the men of as-Sahih. 
Al-‘Ajlouni classed its isnad as sahih in Kashf al-Khafa. It was also classed as sahih by al-Albani in Sahih al-Jami‘ (2349) 
Miracles are indicative of the truthfulness of the Messenger. He told the people that he had been sent by Allah, may He be exalted, and some of them challenged him to prove that. So Allah, may He be glorified and exalted, supported him with miracles, which are extraordinary events. And he was also granted miracles without anybody challenging him or claiming that he was lying, which served to increase his followers in steadfastness. 
The essence of the call of Prophet Muhammad
The basis of the call of the noble Prophet Muhammad (blessings and peace of Allah be upon him) may be summed up as the aim to build sound beliefs on a sound textual and rational foundation. It is a call to believe in Allah and affirm His oneness in terms of His divinity and lordship. None is deserving of worship except one God, namely Allah, may He be glorified, for He is the Lord, Creator and Sovereign of this universe, Who controls it and disposes of its affairs; He governs it by His command, and is the One Who possesses the power to cause harm or bring benefit, and Who controls the provision of all creatures – and no one has any share of that with Him. Nothing is equal or like unto Him, so He, may He be glorified, is far above having any partners, rivals, peers or equals. 
Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘He is Allah, (the) One. ‘Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). ‘He begets not, nor was He begotten; ‘And there is none co-equal or comparable unto Him’” [al-Ikhlas 112:1-4]
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord ” [al-Kahf 18:110]. 
The call of the noble Prophet Muhammad (blessings and peace of Allah be upon him) was a call to destroy shirk of all kinds and to rid the two races (of mankind and the jinn) of everything that was worshipped on a basis of falsehood. So there is to be no worship of rocks, stars and graves, or of wealth, whims and desires, or the tyrannical rulers of the earth. 
Rather it is a call that came to liberate humanity from the worship of other people and to bring them forth from the humiliation of idolatry and the oppression of tyrants, and to free them from the captivity of whims and desires. 
This blessed call is regarded as a continuation and affirmation of the previous divinely revealed messages that called to belief in the oneness of Allah. Therefore Islam called people to believe in all the messengers and prophets, and to respect them and venerate them, and to believe in the Books that were revealed to them. A call such as this is undoubtedly true. 
Foretelling of Islam
The Books of the prophets foretold the coming of Islam and the Prophet Muhammad (blessings and peace of Allah be upon him). The Noble Quran tells us of the clear foretelling of the Prophet Muhammad (blessings and peace of Allah be upon him) in the Torah and Gospel, including cases where his name and description are clearly mentioned.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad (blessings and peace of Allah be upon him)) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), – he commands them for Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat ((i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.), and prohibits them as unlawful Al-Khabaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah’s Covenant), and from the fetters (bindings) that were upon them” [al-A‘raf 7:157]
“And (remember) when ‘Isa (Jesus), son of Maryam (Mary), said: O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat ((Torah) which came) before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad” [as-Saff 61:6]. 
In the books of the Jews and the Christians – the Torah and the Gospel – there are still glad tidings that foretell his coming and his message, and describe some of his characteristics, despite the continual attempts to erase and distort these glad tidings. An example of that is what is mentioned in the Book of Deuteronomy, 33:2:
“The Lord came from Sinai and dawned over them from Seir; he shone forth from Mount Paran… ” [New International Version] 
It says in Mu‘jam al-Buldan (3/301):
“Paran is a Hebrew word that is Arabized as Faran. It is one of the names of Makkah that is mentioned in the Torah, and it was said that it is a name for the mountains of Makkah. 
Ibn Makula Abu Bakr Nasr ibn al-Qasim ibn Quda‘ah al-Quda‘i al-Farani al-Iskandarani said: I heard that this refers to the mountains of Paran, which are the mountains of the Hijaz. 
And in the Torah it says: Allah came from Sinai and dawned from Seir and shone forth from Paran. 
His coming from Sinai refers to His speaking to Musa (peace be upon him). His dawning from Seir – which refers to the mountains of Palestine – refers to His sending down the Gospel to ‘Isa (peace be upon him). And His shining forth from the mountains of Paran refers to His sending down the Quran to Muhammad (blessings and peace of Allah be upon him).”
The Noble Quran as a proof of the validity of Islam
This is the greatest of miracles and signs, and the clearest of proof. It is the ultimate proof of Allah against His creation on the Day of Resurrection. It is miraculous from several angles, such as rhetorical, scientific, and legislative, and in the way in which it spoke of future events and unseen matters. 
Commentary on at-Tur 52:34
 With regard to what is meant by the verse (interpretation of the meaning), “Let them then produce a recital like unto it (the Quran) if they are truthful” [at-Tur 52:34], it is a response to those who claimed that the Prophet (blessings and peace of Allah be upon him) was making up the Quran by himself. 
Therefore the Quran challenged them to produce something like it, if they were telling the truth in their claim, because the implication of these claims was that this was something within the capability of human beings. If that was true, then what was preventing them from producing something like it, when they were masters of eloquence and rhetoric? 
Allah challenged the disbelievers to produce something like it, but they were unable to do that, as the Quran tells us (interpretation of the meaning):
“Say: ‘If mankind and the jinns were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another’” [al-Isra 17:88]. 
And He challenged them to produce ten surahs like it, but they were unable to do that:
“Or, they say, ‘He has forged it.’ Say, ‘Then bring ten chapters similarly forged and call for aid from whom you can besides Allah, if what you say is the truth’” [Hud 11:13]. 
And He challenged them to produce a single surah like it, but they were unable to do that:
“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad (blessings and peace of Allah be upon him)), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful” [al-Baqarah 2:23]. 
With regard to the nature of the miracle with which the Quran challenged them , the scholars differed concerning that. There are several views, the most likely of which to be correct is what al-Alusi said: 
“The Quran as a whole, and parts of it, even the shortest surah of it, is a miracle in terms of its composition and eloquence, and its speaking of the unseen, and its harmony with reason and its precise meanings. All these aspects may appear in one verse, or some of them may not be present, such as telling of the unseen. There is no harm in that and no flaw, because what is there is sufficient.” (Ruh al-Ma‘ani (1/29) 
All the proofs mentioned above in general terms may be discussed in much more detail, but we do not have room to do so here. It is more appropriate to read about that in specialised books. Every Muslim is advised to seek knowledge of the Quran and Sunnah, and to study the books of correct ‘aqidah, and to learn about his religion so that he can be a good Muslim and worship his Lord with understanding.
And Allah knows best.

Praise be to Allah.
Firstly: 

Ibn Rushd is a name that was shared between Ibn Rushd the
grandson (known to the West as Averroes) and Ibn Rushd the grandfather. Both
of them had the kunyah Abu’l-Waleed, and both of them had the name Muhammad
ibn Ahmad. Both were appointed as qaadi (judge) of Cordoba. 

The one referred to in the question is Ibn Rushd the grandson
(Averroes), who died in 595 AH. He is famous for his focus on philosophy and
writing books in that field. As for Ibn Rushd the grandfather, he did not
get involved in philosophy; he died in 520 AH.

Al-Abbaar said: 

He attained a level of perfection, knowledge and virtue that
was unsurpassed in Andalusia. He was a modest and humble man, of whom it was
said that he was never distracted from researching and studying academic
issues since he reached the age of discernment, except on two nights: the
night his father died and his wedding night. In terms of books and other
writings he filled almost ten thousand pages. He had a strong inclination
towards philosophy, and became a leading figure in that field. People would
turn to him to ask him his verdict on medical issues as much as they would
ask him about matters of fiqh. He also had a deep knowledge of the Arabic
language, and it was said that he had memorised the diwaans (collected
poems) of Abu Tammaam and al-Mutanabbi. 

Among the most famous of his works were the following:
Bidaayat al-Mujtahid, on fiqh; al-Kulliyaat (Generalities) on
medicine; Mukhtasar al-Mustasfa on usool; and many other works on
philosophy, in which he summarised the thoughts of the Greek philosophers.
So he wrote Jawaami‘ Kutub Aristotalis;  a summary of al-Ilaahiyyaat
by Nicolaus of Damascus, a Greek philosopher; and a summary of Aristotle’s
Metaphysics) b Aristotle. He also summarised many other books, of
which there are too many to list here, to the point that he was known as the
one who propagated and carried the banner of Aristotelian thought. That
ultimately led to him becoming isolated, and he was shunned by the people of
his era because of the strange views that he expressed and the weird, alien
knowledge that he propagated. 

Shaykh ash-Shuyookh Ibn Hamawiyyah said: 

When I entered the city, I asked about Ibn Rushd and I was
told that he was under house arrest on the orders of the caliph Ya‘qoob, and
no one was allowed to visit him, because of the many strange views that were
narrated from him, and the many shunned branches of knowledge that were
attributed to him. He died under house arrest in Marrakesh. 

You can see his biography in Siyar A‘laam an-Nubala’
(21/307-310) 

Secondly: 

There has been a lengthy debate on the real nature of the
beliefs of Ibn Rushd, and many books have been written both supporting him
and opposing him. There has been a great deal of confusion as to his real
beliefs and views. 

Because here we do not have the time or space for a detailed
discussion of the beliefs of Ibn Rushd, it will suffice to point out some of
the flawed ideas in his books that are subject to controversy. 

1.
Interpretation of Islamic teachings so as to be in
harmony with Aristotelian philosophy

Perhaps looking at the brief biography of Ibn Rushd referred
to above will be sufficient to highlight this inclination in the thought of
Ibn Rushd. He was infatuated with the thought of Aristotle to the extent
that Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said of him:
He is one of the most adherent of people to the views of Aristotle. End
quote from Bayaan Talbees al-Jahamiyyah (1/120). Ibn Rushd tried hard
to explain Aristotelian thought and present it to the people in a new Arabic
style. Whilst doing that, when he saw a contradiction between Aristotelian
thought and the fundamentals of Islam, he would try to find a far-fetched
interpretation that could lead to undermining and destroying Islam. It was
as if Aristotelian philosophy was the counterpart of the teachings of Islam
which came from the Lord of the Worlds and are embodied in the texts of the
Qur’an and Sunnah. It was on this basis that he wrote his famous book
Fasl al-Maqaal fi Taqreer ma bayna ash-Sharee‘ah wa’l-Hikmah min al-Ittisaal
(The Decisive Treatise, Determining the Nature of the Connection between
Religion and Philosophy). 

2.
His belief that Islamic teachings have both exoteric
(apparent) and esoteric (hidden) meanings

Ibn Rushd said: 

Islamic teachings are of two categories: exoteric (apparent)
and esoteric (hidden). The exoteric or apparent meanings are for the masses
to adhere to and follow, and the esoteric or hidden meanings are for the
scholars. As for the masses, what they must do is understand Islamic
teachings according to the apparent meaning, and refrain from interpreting
them in any manner other than the apparent meaning. It is not permissible
for the scholars to explain them to the masses in any way other than in
accordance with the apparent meaning. As ‘Ali (may Allah be pleased with
him) said: Tell the people what they can understand; do you want the words
of Allah and His Messenger to be rejected? End quote. 

Al-Kashf ‘an Manaahij al-Adillah
(p. 99); published by Markaz Diraasaat al-Wahdah al-‘Arabiyyah 

Ibn Rushd discussed this esoteric idea at length in his
books, to the extent that he regarded it as one of the main characteristics
of the saved group of the ummah of Muhammad (blessings and peace of Allah be
upon him) who adhere to the exoteric aspects of the teachings of Islam, and
they do not disclose their esoteric meanings to the people. End quote. 

Al-Kashf ‘an Manaahij al-Adillah
(p. 150) 

Hence Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on
him) wrote at length refuting the views of Ibn Rushd in this book and
explaining that esoteric interpretation of Islamic texts is flawed. These
discussions appear in his two significant books, Bayaan Talbees al-Jahamiyyah
and Dar’u Ta‘aarud al-‘Aql wa’n-Naql.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

When Ibn Sina (Avicenna) and his ilk realised that the words
of the Messenger cannot be interpreted in this philosophical manner – rather
they became certain that the meaning that he intended was what the people
understood – they tried to explain that by saying: He was addressing the
masses in a manner that they could understand, even though he knew that the
truth with regard to that particular issue was not as the people understood
it. Hence what these people were effectively saying was that the Messengers
lied in order to serve a purpose. This is the way of Ibn Rushd (Averroes)
and others who follow esoteric interpretations (baatiniyyah). End quote. 

Majmoo‘ al-Fataawa
(19/157) 

3.
Favouring philosophical views regarding the resurrection
and requital

With regard to the issue of resurrection and requital, he
favoured the view of the philosophers that the resurrection would be of
souls only. In fact in this regard he fell into misguidance that was more
grievous than simply believing in the philosophical view that the
resurrection would be of souls only, as he regarded this issue as being one
that is subject to ijtihaad, and said that what is required of anyone who
examines the matter is to believe in the conclusion that he reaches. He
said: 

The truth concerning this issue is that what every individual
must do is believe the conclusion to which his research leads him. End
quote. 

Al-Kashf ‘an Manaahij al-Adillah
(p. 204) 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

The followers of philosophy are further removed from the path
of Islam than ahl al-kalaam: 

Among them are some who think that this is part of the
religion of Islam. 

And among them are some who have more knowledge of religious
texts than others, so they started to reject the views of ahl al-kalaam
unless they are supported by a text. Whenever there was a text to support
their views, they would deal with that text in one of two ways: either they
would accept it completely, if it was in accordance with their understanding
and thoughts, or they would deal with it like all other similar cases, and
say that the Messengers spoke of that by way of comparison in order to help
the people understand (and it is not to be taken literally), because there
was no other way to explain it and therefore they needed to put it in these
words. Ibn Rushd and others like him followed this method, therefore they
are closer to Islamic teachings than Ibn Sina and his ilk. In terms of
practical issues, they were closer to the limits of Islam than those who
neglected Islamic duties and regarded as permissible that which Islam
forbids. However both groups are somewhat deviant, commensurate with the
extent to which they went against the Qur’an and Sunnah, and they are
correct and sound in as much as they are in harmony with them. 

Hence with regard to the issue of the universe being created
(and not having existed from eternity) and the resurrection of bodies, Ibn
Rushd took a neutral stance and stated that both views were valid, although
he was more inclined in his heart to his predecessor (Aristotle). He
responded to the comments of al-Ghazaali in Tahaafut at-Tahaafut, but
many of his arguments are incorrect and al-Ghazaali was in the right. He
attributed some of his arguments to Ibn Sina and not to his predecessor
(Aristotle), and he attributed any mistakes to Ibn Sina. In some of his
arguments he spoke ill of al-Ghazaali and accused him of being unfair,
because he based his views on flawed kalaami arguments, such as the idea
that God does not have to have a reason or wisdom behind what He does, and
that the One Who is all powerful and able to choose may decide to choose one
thing over another for no reason. And some of his arguments were very
confused and unclear. End quote. 

Minhaaj as-Sunnah
(1/255) 

4.
Failure to pay attention to the Sunnah as a source of
legislation

One of the main characteristics of the methodology of Ibn
Rushd in his books, which at the same time was one of the main reasons for
his errors, was his failure to pay attention to the Prophetic Sunnah as a
source of legislation. 

Dr Khaalid Kabeer ‘Allaal (may Allah preserve him) said: 

Ibn Rushd did not pay due attention to the Prophetic Sunnah
and its status as a main source of Islamic legislation after the Holy
Qur’an, and he did not quote it widely in his books of kalaam and
philosophy. Therefore he missed out on many hadiths that are directly
connected to many of the academic topics that he discussed. Moreover, in
many cases he did not correctly understand many of the hadiths that he did
quote in his books, and he subjected them to misinterpretation in order to
support his views and his Aristotelian ideas. End quote. 

Naqd Fikr al-Faylasoof Ibn Rushd
(p. 97) 

This is a brief overview that highlights some of the
scholarly criticism of the beliefs of Ibn Rushd (Averroes). This criticism
may be summed up by noting that he overlooked many of the Islamic guidelines
that were clearly laid out by the Lawgiver, and he promoted the method of
interpreting the texts in a manner other than their apparent meaning and
subjecting some clear texts to ijtihaad, on the basis of some weird, alien
ideas that had come from ancient civilisations that have perished.

Because of that, he is celebrated by many of those who are
part of the liberal secular trends today, to the point that they think of
the philosopher Ibn Rushd as a pioneer of enlightenment, even though they
know that much of the knowledge in his books is regarded as extinct and
wrong by modern standards of knowledge. But their aim is to glorify all
liberal thoughts and ideas that are not in harmony with the fundamentals of
Islam and are contrary to the facts mentioned in Islamic texts, and they
resort to interpreting these texts in a very weird manner, whilst at the
same time presenting themselves as people of religious commitment and
Islamic knowledge and understanding. In Ibn Rushd they see what they are
looking for, and they regard his books as pioneering works. We think that in
his books you will find promotion of adherence to Islam and referring to it,
which we do not find in the books of these modern thinkers. He adhered to
the practical side of Islamic teachings and venerated those teachings in the
fields of fiqh, judicial rulings and issuing fatwas, that would not be
pleasing to these modern thinkers, and they would not even match up to one
tenth of his level of knowledge. “May
Allah destroy them, how they are deluded away from the truth!”[at-Tawbah
9:30]. 

And Allah knows best.

Praise be to Allah.The most that can be said about telomeres, if it is true and proven scientifically, is that they work to renew nerve cells and prevent the cells aging; they reduce the speed of telomere loss, and thus increase the rate of cell renewal even in old age.
Even if this is proven scientifically, it means that youthfulness is preserved and aging is avoided.
But that has nothing to do with preventing death, because death happens to young and old, strong and weak; it is something that Allah has decreed for all humans and jinn.
Allah, may He be exalted, says (interpretation of the meaning):
“And We did not grant to any man before you eternity [on earth]; so if you die – would they be eternal?
Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned”
[al-Anbiyaa’ 21:34-35]
“Indeed, you are to die, and indeed, they are to die”
[az-Zumar 39:30].
Al-Bukhaari (7383) and Muslim (2717) narrated from Ibn ‘Abbaas that the Prophet (blessings and peace of Allah be upon him) used to say: “…I seek refuge in Your glory – there is no god but You Who will never die, but jinn and men die.”
No matter what strength, youthfulness or good health a person attains, he has an appointed time that Allah, may He be exalted, has decreed for him, and he will inevitably taste death, then he will be resurrected for the reckoning and requital.
Among the polytheists there are those who deny the resurrection and the requital, but there is no one who denies death, for it is the reality that is seen by all, and no one can ward it off.
Renewing cells, or preventing them from advancing in age, will be of no avail to the human being when the time of his death comes. You see the sturdiest of people, the best in health, the most youthful of them, dying when Allah wills it, and no one can ward off death from him.
“Then why, when the soul at death reaches the throat,
And you are at that time looking on –
And Our angels are nearer to him than you, but you do not see –
Then why do you not, if you are not to be recompensed,
Bring it back, if you should be truthful?”
[al-Waaqi‘ah 56:83-87].
Glory be to the One Who subjects His slaves to death, whilst He alone remains for eternity.
“And He is the subjugator over His servants, and He sends over you guardian-angels until, when death comes to one of you, Our messengers take him, and they do not fail [in their duties].
Then they His servants are returned to Allah, their true Lord. Unquestionably, His is the judgement, and He is the swiftest in calling to account”
[al-An‘aam 6:61-62].
We do not know of anyone who has claimed to discover a medicine or a means of preventing death. No one will ever be able to do that, even if he seeks the help of all the people on earth, for the One Who created man created death, and has decreed people’s lifespans, and He ordained that in a Book with Him fifty thousand years before He created the heavens and the earth. None can put back His decree or overturn His decision.
So forget about dubious matters; focus on yourself and prepare to meet Allah, may He be exalted, for the appointed time decreed by Allah is surely coming.
And Allah knows best.

Praise be to Allah.With regard to the ignorant person who does acts of kufr or shirk, one of the following two scenarios must apply: 
-1-
The first scenario is: he is not Muslim, whether he follows another religion or does not have a religion. 
If that is the case, then such a person is a disbeliever, whether he knows what he is doing or is ignorant, or he is basing his disbelief on some misinterpretation. He is not subject to the same rulings as a Muslim in this world, and he is subject to the rulings on disbelievers, because he has not entered Islam in the first place, so how can we deem him to be Muslim when he has never claimed to be Muslim? 
With regard to the hereafter, if he was truly ignorant, and the call of Islam never reached him at all, or it reached him in a distorted manner in such a way that proof is not established against one like him, then with regard to his fate on the Day of Resurrection, there was a lengthy debate among the scholars. 
The most correct scholarly view concerning him is that he will be tested on the Day of Resurrection. Then whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
There are numerous reports which state that in the case of a person whom with the message did not reach in this world, a messenger will be sent to him on the Day of Resurrection.
End quote from Majmoo‘ al-Fataawa (17/308) 
This has been discussed previously in the answers to questions no. 1244 and 215066 
-2-
The second scenario is: he claims to be a Muslim and fulfils the conditions of being described as such, and he openly declares his complete belief in Islam and his belief in the Messenger (blessings and peace of Allah be upon him). 
In the case of such a person, if he does a deed that makes him a disbeliever out of ignorance, he is not to be deemed a disbeliever because of that, and the description of being Muslim is not to be taken away from him, unless proof that he is wrong is established and is explained to him. 
Shaykh ‘Abd ar-Rahmaan as-Sa‘di said:
With regard to anyone who believes in Allah and His Messenger and remains steadfast in obeying them, but denies some of that which the Messenger brought, out of ignorance or lack of knowledge that the Messenger brought it – even though that constitutes disbelief and the one who does it is a disbeliever – the fact that he was ignorant of what the Messenger brought makes it disallowed to deem that particular person a disbeliever, regardless of whether the matter has to do with a fundamental or minor issue, because disbelief means rejecting what the Messenger brought, or rejecting some of it, knowingly. 
Thus you may know the difference between the disbeliever who disbelieves in the Messenger and the believer who rejects some of what he brought out of ignorance and misguidance, not knowingly and out of stubbornness.
End quote from al-Fataawa as-Sa‘diyyah (p. 443-447) 
The excuse of ignorance is something that is valid and established with regard to all issues of religion, whether they are issues of belief, tawheed and shirk, or issues of fiqhi rulings. 
The fact that a Muslim may be excused for ignorance with regard to matters of belief is indicated by several points of shar‘i evidence, as follows: 
1.
The shar‘i texts which indicate that the one who makes mistakes is excused, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, as is narrated in Saheeh Muslim (126). 
And Allah, may He be exalted, says (interpretation of the meaning): “And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:5]. 
And the Prophet (blessings and peace of Allah be upon him) said: “Allah has forgiven my ummah their mistakes and forgetfulness, and what they are forced to do.” Classed as hasan by al-Albaani. 
These texts indicate that whoever does something that is contrary to what he is obliged to do, because he forgot or out of ignorance, is to be pardoned. The one who is mistaken also includes the one who is ignorant, because the one who is mistaken is anyone who does something contrary to the truth without intending to. 
Shaykh ‘Abd ar-Rahmaan as-Sa‘di said: This is general in meaning and applies to every case in which the believers make mistakes, whether it has to do with deeds or beliefs.
End quote from al-Irshaad ila Ma‘rifat al-Ahkaam (p. 208) 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Ignorance is undoubtedly a mistake. Based on that, if a person does something that constitutes disbelief, in word or deed, not knowing that it constitutes disbelief – i.e., he is ignorant of the shar‘i evidence – then he is not to be deemed a disbeliever.
End quote from ash-Sharh al-Mumti‘ (14/449). 
Shaykh al-Islam Ibn Taymiyah said: Allah, may He be exalted, said in the Qur’an (interpretation of the meaning): “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]. And Allah, may He be exalted, said [in a hadith qudsi]: “I have granted that”, And He did not differentiate between mistakes with regard to definitive issues or issues based on probability… So whoever says that the one who is mistaken with regard to definitive issues or issues based on probability is sinning has gone against the Qur’an, the Sunnah and the consensus of the early generations.
End quote from Majmoo‘ al-Fataawa (19/210). 
And he said: Moreover, my attitude – and those who have spent time with me know that about me – is that I am the one who most emphatically forbids deeming a specific person to be a disbeliever, evildoer or sinner, unless it is known that definitive proof has been established against him, of the kind of proof that anyone who goes against it or rejects it becomes a disbeliever, evildoer or sinner. I affirm here that Allah has forgiven this ummah for their mistakes, which includes mistakes in issues of beliefs, words and practical actions. 
End quote from Majmoo‘ al-Fataawa (3/229) 
Ibn al-‘Arabi said: With regard to the ignorant and those who make mistakes among this ummah, even if they do acts that constitute disbelief and shirk, the kind of deeds that result in the doer being deemed a mushrik or a disbeliever, they are to be excused for their ignorance and mistakes until proof is established against them, of the type of proof that whoever rejects it becomes a disbeliever and it is clearly explained to the degree that a man of his calibre would not be confused after such an explanation. End quote. This was narrated from him by al-Qaasimi in Mahaasin at-Ta’weel (3/161). 
Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi said: Even if we sometimes say that this is calling upon someone other than Allah, may He be exalted, and it is an act of worship and shirk, we do not mean that everyone who does that is a mushrik. Rather the mushrik is the one who does that with no excuse. As for the one who does that with an excuse, then perhaps he is one of the best slaves of Allah, may He be exalted and one of the most virtuous and pious.
End quote from Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826) 
2.
The texts indicate that Allah’s proofs against people cannot be established except after they have knowledge of the proof, such as the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“And We never punish unless We have sent a Messenger”
[al-Isra’ 17:15]
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise”
[an-Nisa’ 4:165]
“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”
[at-Tawbah 9:115]
and there are other verses which indicate that proof cannot be established except after knowledge and clear explanation. 
These verses indicate that the accountable person is not required to carry out Islamic duties except having acquired knowledge concerning them. If he does not know of them, then he is excused. 
Shaykh Ibn ‘Uthaymeen said, explaining what we learn from this verse, “Messengers as bearers of good news as well as of warning…” [an-Nisa’ 4:165]: 
The most important thing we learn is that the excuse of ignorance is a valid excuse, even with regard to the fundamentals of religion, because the Messengers brought both fundamental and minor issues, so if a person is ignorant and no messenger came to him, then he has an excuse before Allah.
End quote from Tafseer Soorat an-Nisa’ (2/485). 
Ibn al-Qayyim said: 
The shar‘i rulings only become binding upon a person when he reaches puberty and when the rulings reach him. Just as the rulings are not binding upon him before he reaches puberty, by the same token they are not binding upon him before they reach him. 
End quote from Badaa’i‘ al-Fawaa’id (4/168). 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in ar-Radd ‘ala al-Ikhnaa’i, annoted by al-‘Anzi (p. 206): 
Similarly, if a person calls upon someone other than Allah and performs the Hajj rituals for someone other than Allah, he is also a mushrik, and his actions constitute disbelief, but he may not be aware that this is shirk which is forbidden. 
When many of the Tatars and others entered Islam, they had small idols made of felt and other things, which they sought to draw close to and venerated. They did not know that this was prohibited in the religion of Islam. They would also seek to draw close to (and worship) fire, not knowing that doing so is prohibited. There are many kinds of shirk which some of those who enter Islam may be unaware of and not realise that it is shirk. Such a person is misguided and the deed in which he associates others with Allah is invalid, but he does not deserve to be punished unless proof is established against him. Allah, may He be exalted, says (interpretation of the meaning): “Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)” [al-Baqarah 2:22]. End quote. 
3.
The texts which tell the stories of some who fell into shirk or disbelief but were excused. They include the following: 
(i) The story of the man who issued instructions that his body was to be burned and who denied the power of Allah over him
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There was a man who transgressed against his soul (by committing a great deal of sin). When he was dying he said to his sons: ‘When I die, burn me, then grind my bones, then scatter me in the wind, for by Allah, if my Lord grasps hold of me, He will punish me as He has never punished anyone else.’ When he died, that was done to him, but Allah commanded the earth: ‘Gather together whatever of him there is in you.’ So it did that, then the man was standing there. Allah said: ‘What made you do what you did?’ He said: ‘O Lord, I feared You.’ So He forgave him.”
Agreed upon. 
What this man said constituted major disbelief that puts one beyond the pale of faith, because it was an implicit denial of the power of Allah to gather his scattered dust after he died. Moreover the divine attribute of power is one of the most obvious and clear of divine attributes, which is obviously connected to the Lordship and divinity of Allah. In fact it is one of the most significant attributes of the Lord. But this man was not deemed a disbeliever, because he was excused for his ignorance. 
Ibn ‘Abd al-Barr said: The scholars differed concerning the meaning of this hadith. Some of them said: This was a man who was ignorant of one of the attributes of Allah, may He be glorified and exalted, namely His power. So he did not know that Allah has power to do whatever He wills. They said: If a person is ignorant of one of the attributes of Allah, may He be glorified and exalted, but he believes in and knows all the other divine attributes, his ignorance of some of the attributes of Allah does not mean that he is to be deemed a disbeliever. And they said: rather the disbeliever is the one who stubbornly rejects the truth, not one who is ignorant of it. 
This is the view of the earlier scholars and of later scholars who followed in their footsteps.
End quote from at-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42). 
Shaykh al-Islam Ibn Taymiyah said:
This was a man who had some doubts about the power of Allah and His ability to bring him back to life if his dust was scattered. Rather he believed that Allah would not be able to resurrect him, which constitutes disbelief according to Muslim consensus. But he was ignorant and did not know that, although he was a believer who feared that Allah would punish him. Therefore Allah forgave him for that.
End quote from Majmoo‘ al-Fataawa (3/23 1). 
He also said:
This man believed that Allah would not be able to gather his dust if he did that, or he doubted that Allah could do that, and believed that He would not resurrect him. In both cases, such beliefs constitute disbelief, and the one for whom such proof has been established is to be deemed a disbeliever. But this man was ignorant of that and no knowledge had reached him to dispel his ignorance, yet he had faith in Allah and believed in His commands and prohibitions, His promises and warnings, and therefore he feared His punishment. So Allah forgave him because of his fear of Him. 
If one of those who believe in Allah and His Messenger and the Last Day, and do righteous deeds, make some mistakes in their understanding of some issues of belief, they will not be worse off than this man. Allah may forgive their errors or He may punish them, if they fell short and do not make sufficient efforts to find out about the truth and follow it. 
As for deeming a person who is known to have faith to be a disbeliever for simply making mistakes with regard to some issues of belief, that is a serious matter indeed. 
End quote from al-Istiqaamah (1/164) 
Imam ash-Shaafa‘i said: 
Allah has names and attributes that are mentioned in His Book, and of which His Prophet (blessings and peace of Allah be upon him) has told his ummah. No one to whom proof has been presented clearly can reject that, because they are mentioned in the Qur’an and are mentioned in saheeh reports from the Messenger of Allah (blessings and peace of Allah be upon him). 
Therefore if a person goes against that after clear proof has been presented to him, then he is a disbeliever. However, before clear proof has been presented to him, he may be excused for his ignorance, because knowledge of such matters cannot be figured out on the basis of reasoning or on the basis of reflecting and thinking. We do not deem anyone to be a disbeliever for not knowing it, except after knowledge thereof reaches him.
End quote from Siyar A‘laam an-Nubala’ (10/79) 
(ii) The story of the Children of Israel with Moosa
Allah, may He be exalted, says (interpretation of the meaning):
“And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: ‘O Moosa (Moses)! Make for us an ilahan (a god) as they have aliha (gods).’ He said: ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e., to worship none but Allah Alone, the One and the Only God of all that exists).’
(Moosa (Moses) added:) ‘Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain.’
He said: ‘Shall I seek for you an Ilahan (a God) other than Allah, while He has given you superiority over the Alameen (mankind and jinns of your time)?’”
[al-A‘raaf 7:138-140]. 
They demanded that Moosa (peace be upon him) should make them an idol so that they could seek to draw close to Allah by worshipping it, as those mushrikeen had taken an idol for worship. 
Ibn al-Jawzi said: 
This shows how great their ignorance was, as they thought that it was permissible to worship something other than Allah, after they had seen the signs.
End quote from Zaad al-Maseer (2/150) 
Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi said:
It seems from the response of Moosa (peace be upon him) that even though he denounced them for their ignorance, he did not regard their demand as apostasy from faith. This is supported by the fact that they were not taken to task at this point as they were taken to task when they took the calf for worship. It is as if in this instance – and Allah knows best – they were excused because they were new in their faith.
End quote from Majmoo‘ Rasaa’il al-Mu‘allimi (1/142) 
(iii) The story of Dhaat Anwaat
It was narrated that Abu Waaqid al-Laythi said: We set out with the Messenger of Allah (blessings and peace of Allah be upon him) towards Hunayn, and we passed by a lote-tree. We said: O Prophet of Allah, make this into a dhaat anwaat for us as the disbelievers have a dhaat anwaat. The disbelievers used to hang (yanootoona) their weapons on a lote-tree and stay around it, showing devotion to it. 
The Prophet (blessings and peace of Allah be upon him) said: “Allahu akbar! This is what the Children of Israel said to Moosa, ‘Make for us a god as they have gods’! You will certainly follow in the footsteps of those who came before you.”
Narrated and classed as saheeh by at-Tirmidhi (2180). It was also narrated by Imam Ahmad (21900) and classed as saheeh by Shaykh al-Albaani. 
They asked the Prophet (blessings and peace of Allah be upon him) to do something that constituted shirk akbar (major shirk); they wanted him to prescribe for them to hang their weapons on trees, as the mushrikeen did. Hence the Prophet (blessings and peace of Allah be upon him) regarded their words as being akin to the words of the Children of Israel to Moosa. 
Muhammad Rasheed Rida said: Those who said that to the Prophet (blessings and peace of Allah be upon him) were new Muslims who had recently given up shirk, so they thought that if the Prophet allocated something like that for that purpose, it would be acceptable and would not be contrary to Islam. 
End quote from his comment on Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39) 
Shaykh ‘Abd ar-Razzaaq ‘Afeefi was asked about the grave-worshippers who believe in the dead and ask of them. The shaykh (may Allah have mercy on him) said: They are apostates from Islam, if proof is established against them. Otherwise they are excused for their ignorance, like those who asked for a dhaat anwaat.
End quote from Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371) 
Shaykh al-Islam Ibn Taymiyah said:
After learning what the Messenger (blessings and peace of Allah be upon him) brought, we inevitably learn that he did not prescribe for his ummah to call upon any of the dead, whether they were Prophets, righteous people or anyone else, whether in the sense of seeking help or otherwise, whether by way of seeking refuge or in any other way. 
Similarly, he did not prescribe for his ummah to prostrate to anyone, dead or otherwise, and the like. Rather we know that he prohibited all such things, and that these things come under the heading of shirk which Allah and His Messenger forbade. 
But because of the prevalence of ignorance and lack of knowledge of Islamic teachings among many of the later generations, it is not possible to deem them disbelievers because of that, until they learn and find out what the Messenger (blessings and peace of Allah be upon him) brought, and what contradicts it. 
End quote from ar-Radd ‘ala al-Kubra (2/731) 
Shaykh ‘Abd al-Muhsin al-‘Abbaad said:
As for calling upon the occupants of the graves and seeking their help, and asking them to meet one’s needs and relieve distress, this is major shirk that puts one beyond the pale of Islam. 
Such actions should be described as shirk and disbelief, but it should not be said that the one who does that is a mushrik and a disbeliever, because whoever does that and is ignorant is excused because of his ignorance, unless proof is presented to him and he understands it, then he persists in that. In that case he may be deemed to be a disbeliever and an apostate. 
Confusion concerning graves is something that many people have fallen into, who were raised in an environment where venerating graves and calling upon their occupants was regarded as a sign of loving the righteous, especially if there was among them one of the pseudo-scholars who are leading the people in venerating graves and seeking the help of their occupants, claiming that they are mediators who will bring people closer to Allah. 
End quote from Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372) 
(iv) The hadith of Hudhayfah ibn al-Yamaan (may Allah be pleased with him)
It was narrated that Hudhayfah ibn al-Yamaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Islam will wear out as colour on a garment wears out, until no one will know what fasting, prayer, Hajj and charity (zakaah) are. The Book of Allah, may He be glorified and exalted, will be taken away at night, and not one verse of it will be left on earth. And there will be some people left, old men and old women, who will say: We saw our fathers saying these words, Laa ilaaha ill-Allah, so we say them too.”
Silah said to him: What good will (saying) Laa ilaaha ill-Allah do them, when they do not know what fasting, prayer, Hajj and charity are? 
Hudhayfah turned away from him. He repeated his question three times, and Hudhayfah turned away from him each time.
Then he turned to him on the third time and said: O Silah, it will save them from Hell, three times.
Narrated by Ibn Maajah (4049), classed as saheeh by al-Buwaysiri in Misbaah az-Zujaajah (2/291); classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth as-Saheehah (1/171). 
This hadith indicates that those people will have nothing but faith in the general sense of affirming Tawheed; they will know nothing of Islam except simply affirming what they found their fathers saying. 
Ibn Taymiyah said:
Many people may grow up in places and times where a lot of the teachings of Islam are worn out, so that there is no one left to convey that with which Allah sent His Messenger of the Book and wisdom, so they do not know much of that with which Allah sent His Messenger, and there will be no one to convey to them. Such a person cannot be deemed a disbeliever, therefore the leading scholars are unanimously agreed that whoever is brought up in the wilderness, far away from people of knowledge and faith, and is new in Islam, and denies something of these obvious rulings that were established through mutawaatir texts, is not to be deemed a disbeliever until he learns what the Messenger brought. 
End quote from Majmoo‘ al-Fataawa (11/407) 
Conclusion: 
The type of ignorance for which a person is excused is that whereby he does not know about the truth and no one mentions the truth to him. This may be a reason why he cannot be labelled a sinner and he cannot be labelled as his deed would dictate. Then if he claims to be a Muslim and testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, then he is to be regarded as one of them. If he does not claim to be a Muslim, then in this world he is to be deemed a member of the religion to which he belongs. 
As for the hereafter, his case is like that of people who lived in the period between Prophets, and he will be judged by Allah, may He be glorified and exalted, on the Day of Resurrection. The soundest scholarly opinion concerning them is that they will be tested in whatever way Allah wills; whoever among them obeys will enter Paradise, and whoever among them disobeys will enter Hell.
End quote from Majmoo‘ Fataawa wa Rasaa’il ash-Shaykh Ibn ‘Uthaymeen (2/128) 
See also the answers to questions no. 215338 and 111362 
For more information, please see Ishkaaliyyah al-I‘dhaar bi’l-Jahl fi’l-Bahth al-‘Uqadi by Dr Sultaan al-‘Umayri. 
And Allah knows best.

Praise be to Allah.Firstly:
We would like to draw the questioner’s attention to the importance of choosing the right words, for words are the vessels of meaning.
It would have been more appropriate for the questioner to say trust or reliance (tawakkul), submission or thinking positively of Allah, or other such Islamic phrases which reflect sound meanings, instead of using phrases such as “blind trust”, which carries a shade of meaning that is not appropriate when speaking of submitting to Allah, believing in Him and putting one’s trust in Him (tawakkul).
Yes it is trust, but it is not blind; rather it stems from deeply-rooted certainty that all good is in His hands, and that nothing bad comes from Him, may He be glorified and praised, and that adhering to His laws, obeying His commands, and avoiding what He prohibits is the key to all goodness.
Secondly:
Imam at-Tahhaawi (may Allah have mercy on him) said: One’s commitment to Islam cannot be steadfast unless it is based on submission and surrender.
End quote from Sharh at-Tahhaawiyyah (1/231).
Shaykh al-Barraak said in his commentary on at-Tahhaawiyyah (128): A person’s commitment to Islam cannot be established and he cannot develop reassurance and peace of mind unless it is built on the foundation of submission.
The ideas of surrender and submission are close in meaning. Allah, may He be exalted, says (interpretation of the meaning):
“And whoever submits his face to Allah while he is a doer of good…”
[Luqmaan 31:22].
Islam means surrender and submission, which implies not disputing, because the one who disputes has not submitted.
Submission is an important principle and is to be based on belief in Allah, His Messenger and His Book.
Belief in Allah means believing that He, may He be exalted, is the true God and no other is deserving of worship except Him; that He, may He be exalted, is the Lord and Sovereign of all things; that He, may He be glorified and exalted, possesses all the attributes of perfection and is far above any shortcomings, so there is no injustice or folly in His creation, laws and decree, rather He, may He be exalted, is wise in all that He creates, prescribes and decrees.
Once you understand this properly, then whatever you learn about what Allah, may He be exalted, and His Messenger (blessings and peace of Allah be upon him) said and prescribed, you must submit, because objections and disputes only stem from weakness of faith in divine justice, and from weakness of faith in divine wisdom.
Everything that is contrary to truth is false, but sometimes the opposition may be blunt and clear, as in the case of the disbelievers and those whose faith is shaky or has almost vanished altogether. Such people speak of objections to the laws and will of Allah, and sometimes they do not speak of them but they are in their hearts.
The Muslim must ward off all objections that cross his mind, or that he hears on the lips of the devils or of ignorant people. He can ward that off by believing that Allah, may He be exalted, is Most Just, Most Wise and All-Knowing.
This does not mean that Islamic teachings are contrary to reason; rather sound reasoning is never contrary to the soundly-narrated texts. But reason has certain limits when it comes to understanding the religious texts. It is not possible for human reason to encompass everything; rather human reason has its limits beyond which it cannot go, because man is imperfect. Not every question can be answered; rather you should say: Allah knows best, and Allah is Most Wise and All-Knowing.
When a person submits, he will find comfort and will be able to give reassurance to people around him.
With regard to the objections that came to your mind:
either you can ward them off with evidence and proof that will dispel these doubts,
or if you are not able to do that because of lack of knowledge, then you may ward them off with this principle [submission] and say: I believe in Allah and His Messenger, for the Shaytaan casts waswaas [whispers; intrusive thoughts] into people’s hearts.
Thirdly:
With regard to the meaning that you understood for this verse, it is correct and was stated by a number of commentators, namely that Moosa (peace be upon him) thought that Allah was commanding him to reject his staff. It was narrated from Wahb: The Lord said to him: “Throw it down, O Moses”, and Moosa thought that He was telling him to reject it, so he threw it down by way of rejecting it.
End quote from at-Tafseer al-Baseet (14/382); Tafseer al-Baghawi (5/269).
And whoever gives up something for the sake of Allah, will not feel its loss.
End quote from Tafseer al-Qurtubi (18/26).
Shaykh as-Sa‘di (may Allah have mercy on him) said:
Ash-Shaakir and ash-Shakoor (the Appreciative) are among the names of Allah, may He be exalted, Who accepts a small deed from His slave and grants him an immense reward for it. If His slave adheres to His commands and obeys Him, He helps him to do that and praises him for it, and rewards him with light, faith and comfort in his heart, and with physical strength and energy, and grants him increased blessing and growth in all his affairs, and increased success in his deeds.
Then after that, He will grant him reward in full with his Lord in the hereafter, and nothing will be detracted from that.
Part of Allah’s appreciation of His slave is that if he gives up something for the sake of Allah, Allah will compensate him with something better than it; whoever draws near to Him a handspan, Allah will draw near to him an arm’s length; whoever draws near to Him an arm’s length, He will draw near to him a fathom’s length; whoever comes to Him walking, He will come to him at speed; whoever enters into a deal with Him, He will grant him abundant profit. Although He is Appreciative, He knows best who is deserving of reward in full, commensurate with his intention, faith and piety, and who is not like that. He knows best about the deeds of His slaves, so He will not cause them to be lost; rather they will find them complete and abundant, according to their intentions, of which the All-Knowing, the Most Wise is well aware.
End quote from Tafseer as-Sa‘di (76).
Fourthly:
This verse contains an important, practical meaning, which is very helpful to the Muslim in the way he responds to the commands of the Lord of the Worlds and of His noble Messenger that are addressed to him. That is: to quickly respond to them, and not be lazy or slow or hesitant, or procrastinate.
Where we see that in the verse is when Allah, may He be exalted, says, “So he threw it down”. The particle fa (translated here as “so”) indicates that this happened straightaway. In other words, Moosa (peace be upon him) hastened to comply with the command of his Lord and to obey Him. So he threw down his staff that was so useful and necessary to him, as soon as he heard the words of the Lord of the Worlds.
This is how the Muslim should be with his Lord. Allah, may He be exalted, says (interpretation of the meaning):
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error”
[al-Ahzaab 33:36].
We also advise you to measure the ideas that come to your mind concerning the meaning against what the scholars say about the interpretation of this verse, and to frequently consult readily available tafseers such as Mukhtasar at-Tafseer (Markaz Tafseer edition) or at-Tafseer al-Muyassar (Ministry of Awqaaf edition). After that, one of the most important tafseers is that of Shaykh as-Sa‘di (may Allah have mercy on him) [available in English under the title Tafseer as-Sa‘di, published in ten volumes by International Islamic Publishing House (IIPH), Riyadh]. That will be a great help to you in reflecting upon the meanings of the verses and understanding the subtle concepts derived from them.
And Allah knows best.