Chapter 1
General
11283: Don't be such a fanatic!
Question:
What is the ruling on a person who, when he is
advised with regard to an action which goes against
sharee'ah, immediately says, "Don't be such a fanatic and
so extreme; be moderate." We hope you can explain
what moderation is.
Answer:
Praise be to Allaah. Whoever is advised
concerning something that is haraam according to sharee'ah, so
that he can avoid it or give it up, or is told of an obligation
so that he can fulfil it, then he says something like this,
is doing wrong. What he should do, if he is advised, is
to thank the person who has offered the advice, then
he should look at himself and if the advice was
justified, then he should avoid the haraam thing and do what
is obligatory. As far as his comment "you are a fanatic"
is concerned, fanaticism, laxity and moderation are all
to be understood in reference to sharee'ah. Whatever is
in accordance with sharee'ah is moderate; whatever
exceeds that is extreme and whatever falls short of that is
laxity. The standard in all cases is sharee'ah and the meaning
of moderation is that which is in accordance with
the sharee'ah. Whatever is in accordance with sharee'ah
is moderate.
From the fatwas of Shaykh Muhammad ibn Saalih
al-`Uthaymeen (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
34749: Various questions about `asabiyyah (tribalism)
and nationality
Question:
Some of my colleagues have started having
discussions on the topic of nationality in islam. I am, therefore,
putting the following questions before you.
Please be kind enough to reply them in the light of shariah.
1- Talking about an independent country in the
world where Muslims are in majority, if they celebrate
the independence day then what is the status of
this celebrations according to Islamic Shariah ?
2-Is it Asabiyah ? or Jahilia ? or Haram?
3- Whats the true definition of Asabiyah according to
our Shariat?
4- As a Muslim how should we feel about the
land/Country where we are born and brought up and get education
and job ? Can we have feelings of love with this land?
Does it means Asabiyah ? Can we have national
celebrations which does not contradicts with Islamic teachings?
What types of national celebrations are prohibited and
which types of them are allowed ??
5- How about using the passport of a country if
attachment and affiliation with any country is considered as
Jahilia and Asabiyah ??
6- What examples are present in history of Sahaba
(R.A) the Companions of PROPHET HAZRAT MUHAMMAD (PBUH) regarding the love of their land where they lived?
Answer:
Praise be to Allaah.
Firstly:
It is not permissible to celebrate independence day or
any similar occasions, because that entails imitation of
the kuffaar. From another angle it is also a kind of
innovation. So these celebrations combine sin and bid'ah (innovation).
Ibn al-Qayyim said:
The word Eid is used to refer to something that is
repeated, in the sense of both place and time. With regard to
time, this is like saying the Day of `Arafah, the day of
Sacrifice and the days of Mina are Eids for us Muslims. This
was narrated by Abu Dawood and others. With regard to
place, this is like the report narrated by Abu Dawood in
his Sunan, that a man said, "O Messenger of Allaah, I
have vowed to sacrifice a camel in Bawaanah." He said,
"Is there one of the idols of the mushrikeen there, or one
of their places of festivity?" He said, "No." He said,
"Then fulfil your vow." And he said, "Do not take my grave as
a place of festivity (which you visit repeatedly)."
The word Eid is taken from the same root as the
words mu'aawadah (repeating) and i'tiyaad (doing a
thing repeatedly). If it refers to a place, then it means a
place where people gather regularly for the purpose of
worship or other purposes, as Allaah made al-Masjid
al-Haraam [the Sacred Mosque, in Makkah], Mina,
Muzdalifah, `Arafah and al-Mashaa'ir places of gathering and
worship for those who believed in Him alone, and a focal
point, and as He made the days of worshipping in those
places an Eid. The mushrikeen had Eids in the sense of time
and place (gathering in certain places on certain days),
but when Islam came it abolished them and replaced
them for the monotheists with Eid al-Fitr and Eid al-Adha
and the days of Mina. And it replaced the places where
they used to gather for festivals with the Ka'bah, the
Sacred House, and `Arafah, Mina and al-Mashaa'ir.
Ighaathat al-Lahfaan, 1/190
One of the things that is forbidden for Muslims is
to imitate the kuffaar, especially with regard to their
festivals. This issue of festivals and innovated celebrations is
one of the things that the Muslims became most careless
about after the best generations. Many of them hastened
to imitate other nations in their festivals and
celebrations. Some of them introduced the innovation of
celebrating the Prophet's birthday, and celebrating the night of
the Isra' and Mi'raaj (Prophet's night journey and ascent
into heaven), and these national festivals which are
increasing day after day among the Muslims.
We have quoted in our answer to question no.
10070 a fatwa from the Standing Committee concerning
national holidays and other celebrations. Please refer to this fatwa.
Secondly:
These forbidden and innovated celebrations stir
up tribalism and racism, and imply approval of what
the colonialists did by dividing the Muslims' land and
making it into scattered states and peoples.
Allaah says (interpretation of the meaning):
"O mankind! We have created you from a male and
a female, and made you into nations and tribes, that
you may know one another. Verily, the most honourable
of you with Allaah is that (believer) who has AtTaqwa
[i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah
is AllKnowing, AllAware"
[al-Hujuraat 49:13]
Allaah created Adam and Hawwa' [Eve], and made
their offspring into peoples, tribes, races and colours. All
people come from Adam and Hawwa', and no colour or race
is superior to another. Rather all of them are equal
before Allaah with regard to their origins, and the one who
fears his Lord the most is the best and most honourable
before Allaah.
However people split after this into nations, countries
and races, is only like the splitting of a single family,
brothers from one father and one mother.
This `asabiyyah (tribalism) that is appearing
nowadays in most countries, where people form factions on the
basis of race, colour or homeland, is akin to the ancient
tribalism that existed between the tribes of Aws and Khazraj; it
is one of the leftovers of jaahiliyyah [ignorance].
There had been many wars between Aws and
Khazraj during the Jaahiliyyah, with a great deal of enmity
and hatred, and intense fighting, until Islam came and
they entered therein, and became brothers by the grace
of Allaah.
After Islam had set their affairs straight and they
had become united, a Jewish man passed by a gathering
of Aws and Khazraj, and he was bothered by their
friendship and unity. So he sent a man who was with him to
sit amongst them and remind them of the wars that used
to be waged between them. He did that and kept doing
it until they were provoked and became angry with
one another, and they got riled up and started shouting
their slogans and calling for their weapons, and threatening
to go out to the Harrah (a place in Madeenah) to fight.
News of this reached the Prophet (peace and blessings of
Allaah be upon him), so he came to them and started to
calm them down, and said, "Are you issuing the calls of
the jaahiliyyah when I am still among you?" Then he
recited to them the following verse (Interpretation of
the meaning):
"And hold fast, all of you together, to the Rope of
Allaah (i.e. this Qur'aan), and be not divided among
yourselves, and remember Allaah's Favour on you, for you
were enemies one to another but He joined your hearts
together, so that, by His Grace, you became brethren (in
Islamic Faith), and you were on the brink of a pit of Fire, and
He saved you from it. Thus Allaah makes His Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.,)
clear to you, that you may be guided"
[Aal `Imraan 3:103]
When the Messenger of Allaah (peace and blessings
of Allaah be upon him) recited this verse to them,
they regretted what they had done, and they reconciled
and put aside their weapons.
Fourthly:
Islam does not forbid a Muslim to love his homeland
or the country in which he lives or grew up. What
is reprehensible is basing one's feelings of loyalty
and disavowal on that, and loving and hating on that basis.
A person who belongs to the same country as you is
not closer to you than a Muslim from another land, and
the reason for your loving or hating others should not
be whether or not they come from the same country as
you. Rather loyalty and disavowal, or love and hatred,
should all be based on Islam and piety.
The Prophet (peace and blessings of Allaah be upon
him) used to love Makkah because it was the most
beloved land to Allaah, but he did not love the kaafirs who
lived there, rather he fought them because they fought
against Islam and killed Muslims. Neither he nor his
companions ever gave precedence to their love of Makkah over
the laws of Allaah, so when Allaah forbade those who
had migrated from Makkah to go back to it, except for
Hajj and three days after it, they adhered to that and did
not stay there for longer than that period. Their love
for Makkah did not make them disobey Allaah, let alone
do anything that was worse than that.
Today you see that tribalism and devotion to one's
country has gone to such extremes that places of shirk
are venerated just because they are in one's country; the
flag is venerated because it represents the country, so
the people stand and salute it with a reverence that is
absent in their prayers when they stand before their Lord.
Fifthly:
Using passports is not regarded as a kind of
`asabiyyah (tribalism) or jaahiliyyah (ignorance) because the
purpose is simply to identify a person and the country of which
he is a citizen. If it so happens that some people use
them for the purpose of boasting and acting superior to
others, or to express tribalistic pride in his country, this
is something blameworthy.
Sixthly:
We have mentioned that the Prophet (peace and
blessings of Allaah be upon him) loved Makkah and that he
gave precedence to obeying his Lord over his love for Makkah.
It was narrated that Ibn `Abbaas said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said to Makkah, "What a good land you are, and how
dear you are to me. Were it not that my people drove me
out from you, I would never have lived anywhere else."
Narrated by al-Tirmidhi, 3926; classed as saheeh by
al-Tirmidhi and by al-Albaani in Saheeh
al-Jaami', 5536.
You can also find similar stories of the Sahaabah and
those who came after them, by reading their biographies.
It seems that the love of the Prophet (peace and
blessings of Allaah be upon him) and the Sahaabah for
Makkah was because it was the most beloved land to Allaah, as
it says in another report narrated by al-Tirmidhi, no.
3925: "You are the best land of Allaah and the most beloved
of the land of Allaah to Allaah."
Classed as saheeh by Ibn Hajar.
But the natural love that a person feels for the place
where he grew up is something that is not regarded
as blameworthy by sharee'ah, so long as that does not
distract you from acts of worship and obedience which are
more important. Hence we see that the Sahaabah (may
Allaah be pleased with them), Muhaajireen and Ansaar
alike, left their homelands and went out to other lands,
spreading the call of Islam throughout other countries. They
went out for purposes that were nobler than their
attachment to land and buildings.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
31888: The situation of the Muslims in Palestine
Question:
I was wondering wha you believe the fight taking
place in the Holy Land is all about and what the end result
might be.
Answer:
Praise be to Allaah.
Undoubtedly what is happening to the Muslims in
the Holy Land of hardship, torture, expulsion, killing
and harm is a matter which causes sorrow to every
Muslim, and indeed to every non-Muslim who is reasonable,
fair-minded and compassionate, when they see the
blatant persecution inflicted upon innocent people, with
the intention of driving them out of their homes so that
the enemy can take their place, which is an enemy
that possesses the most advanced weapons, with which
they attack unarmed people who are deprived of the means
of defending themselves.
This Muslim people has endured for more than fifty
years, facing unending Zionist arrogance and aggression,
which pays no heed to human dignity or any covenant or
treaty, or any law, except that to which their own whims
and desires make them inclined and in which their evil
rabbis and warlords encourage them.
The outcome of that is well known to Muslims as well
as Jews, which is that the consequences will be in favour
of the pious and the party of God will be the victors.
The wrongdoer will never enjoy security, stability
and prosperity, rather he will be faced with fear, anxiety,
grief and shame, until the day comes when the Muslims
come back to their religion and are governed by the
sharee'ah of their Lord, then they will meet the Jews in battle,
where the two sides will face one another, and victory will go
to the people of faith.
Al-Bukhaari (2926) and Muslim (2922) narrated from
Abu Hurayrah that the Messenger of Allaah SAWS (peace
and blessings of Allaah be upon him) said: "The Hour
will not begin until the Muslims fight the Jews and kill
them, until a Jew will be hiding behind a rock or a tree, and
the rock or tree will say, `O Muslim, O slave of Allaah,
here is a Jew behind me, come and kill him!' except for
the box-thorn (al-gharqad), for it is one of the trees of
the Jews."
We ask Allaah to hasten the Muslims' return to
their religion and to grant them the means of victory. May
He grant us the joy of seeing His religion prevail and
His enemies humiliated, and may He raise the status of
those who are persecuted, tortured or killed for His sake.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
20677: Is it permissible in Islamic sharee'ah for a
woman to be a ruler?
Question:
Are women allowed to be rulers in the islamic shariah?
(i would prefer evidence from the Qur'an).
Answer:
Praise be to Allaah.
Firstly:
We appreciate our brother's keenness to find out
and follow the evidence from the Qur'aan, but there will
not necessarily be evidence specifically from the Qur'aan
for every issue. Rather the evidence for many rulings is to
be found in the saheeh Sunnah of the Prophet (peace
and blessings of Allaah be upon him), not the Qur'aan.
The Muslim has to follow the evidence of both the
Qur'aan and Sunnah. Allaah says (interpretation of the meaning):
"O you who believe! Obey Allaah and obey the
Messenger (Muhammad), and those of you (Muslims) who are
in authority. (And) if you differ in anything
amongst yourselves, refer it to Allaah and His Messenger, if
you believe in Allaah and in the Last Day. That is better
and more suitable for final determination"
[al-Nisa' 4:59]
Allaah has commanded us to obey Him and to obey
His Messenger (peace and blessings of Allaah be upon
him), and He has commanded us to refer matters of dispute
to His Book and the Sunnah of His Messenger (peace
and blessings of Allaah be upon him).
Allaah says (interpretation of the meaning):
"And whatsoever the Messenger (Muhammad) gives
you, take it; and whatsoever he forbids you, abstain (from
it). And fear Allaah; verily, Allaah is Severe in
punishment" [al-Hashr 59:7]
Ibn Maajah (12) narrated from al-Miqdaam ibn
Ma'di Yakrib that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Soon there will come
a time when a man will be reclining on his pillow, and
when one of my hadeeth is narrated to him, he will say,
`The Book of Allaah is (sufficient) between us and
you. Whatever it states is permissible we will take
as permissible, and whatever it states is forbidden, we
will take as forbidden.' Verily, whatever the Messenger
of Allaah (peace and blessings of Allaah be upon him)
has forbidden is like that which Allaah has forbidden."
Classed as saheeh by al-Albaani in Saheeh
al-Jaami', 8186
Secondly:
The evidence from the Qur'aan and Sunnah indicates
that it is not permissible for a woman to assume positions
of senior public authority, such as the caliph
(khaleefah), minister of state (wazeer or vizier) or judge (qaadi)
and so on.
1 _ Evidence from the Qur'aan:
Allaah says (interpretation of the meaning):
"Men are the protectors and maintainers of
women, because Allaah has made one of them to excel the
other, and because they spend (to support them) from
their means"
[al-Nisa 4:34]
Al-Qurtubi said:
The words "Men are the protectors and maintainers
of women" mean that they spend on them and protect
them, and also that they (men) are the rulers and governors,
and the ones who go on military campaigns, and none of
these are the role of women.
Tafseer al-Qurtubi, 5/168.
Ibn Katheer said:
It means the man is in charge of the woman; he is
her leader, the ruler over her who disciplines her if she
goes astray.
"because Allaah has made one of them to excel the
other" means, because men are superior to woman, and a man
is better than a woman. Hence Prophethood was given
only to men, as is the role of caliph, because the Prophet
(peace and blessings of Allaah be upon him) said: "No
people will ever prosper who appoint a woman in charge
of them."
Tafseer Ibn Katheer, 1/492.
2 _Evidence from the Sunnah:
It was narrated that Abu Bakrah said: When the
Messenger of Allaah (peace and blessings of Allaah be upon
him) heard that the people of Persia had appointed the
daughter of Chosroes as their queen, he said, "No people will
ever prosper who appoint a woman in charge of them."
Narrated by al-Bukhaari, 4163.
Al-Shawkaani said in Nayl al-Awtaar, 8/305:
This indicates that women are not qualified to rule, and
it is not permissible for people to appoint them as
rulers, because they must avoid that which will cause them
not to prosper.
Al-Maawirdi said, in the context of his discussion of
the position of wazeer:
It is not permissible for a woman to play this role,
because the Prophet (peace and blessings of Allaah be upon
him) said, "No people will prosper if they delegate their
affairs to a woman." And because these positions require
wisdom and resolve, which women may be lacking in, and
requires appearing in public to handle matters directly, which
is haraam for them to do.
Al-Ahkaam al-Sultaaniyyah, p. 46.
Ibn Hazm (may Allaah have mercy on him) said, in
the context of his discussion on the role of caliph:
There is no dispute that it is not permissible for a
woman (to be caliph).
Al-Fasl fi'l-Milal wa'l-Nihal, 4/129.
In al-Mawsoo'ah al-Fiqhiyyah (21/270) it says:
The fuqaha' are agreed that one of the conditions of
the position of caliph is that the holder should be male.
The leadership of a woman is not valid, because the
Prophet (peace and blessings of Allaah be upon him) said:
"No people will ever prosper who appoint a woman in
charge of them." That is also so that he will be able to mix
with men, to devote his time solely to dealing with affairs
of state, and because this position involves handling
very serious matters. The responsibility is great and this is
a man's role.
Shaykh `Abd al-`Azeez ibn `Abd-Allaah ibn Baaz
(may Allaah have mercy on him) was asked the
following question:
What is the Islamic view on a woman being
nominated as a candidate for the position of head of state, or head
of a government, or a public ministry?
He replied:
It is not permissible to appoint or elect a woman as
head of state. This is indicated by the Qur'aan, Sunnah
and scholarly consensus. In the Qur'aan, Allaah
says (interpretation of the meaning):
"Men are the protectors and maintainers of
women, because Allaah has made one of them to excel the
other…" [al-Nisa 4:34]
The ruling in the verse is general and includes a
man's position of leadership in his family, and applies more
so to his position of public leadership. This ruling
is supported by the reason given in the verse itself, which
is men's intellectual superiority and better
understanding etc, which are basic qualifications for leadership.
In the Sunnah, the Prophet (peace and blessings of
Allaah be upon him) said: "No people will ever prosper
who appoint a woman in charge of them." Narrated by
al-Bukhaari.
Undoubtedly this hadeeth indicates that it is haraam for
a woman to take a position of public leadership, or
to become the governor of a province or city, because all
of that comes under the general meaning of the hadeeth,
and the Prophet (peace and blessings of Allaah be upon
him) said that those who appoint a woman as their leader
will never prosper. Prospering means being successful
and doing well.
The ummah unanimously agreed in practical terms at
the time of the Rightly-Guided Caliphs and the imams of
the first three generations, which the Prophet (peace
and blessings of Allaah be upon him) testified were the
best of generations, that women should not be appointed
as governors or judges. There were women who were brilliant in religious knowledge, to whom scholars
would refer concerning knowledge of Qur'aan, hadeeth
and religious rulings, but no woman aspired to positions
of public leadership during that time or any other
position of that nature. The shar'i responsibilities of such
positions cannot be carried out by women, because that
involves travelling to the provinces, and mixing with the
members of the ummah, and meeting with them, and leading
the army sometimes in jihad, and negotiating with the
enemy, and accepting oaths of allegiance from members of
the ummah, and meeting with them, men and women, at
times of war and peace, and so on. This is not appropriate for
a woman, and it goes against the rulings of sharee'ah
that are established to protect her and keep her safe
from having to go out and mix in such a manner.
Rationally speaking, women should not be given
positions of public office, because what is required of the one
who is chosen for such a position is that he should a man
of great resolve, determination, smartness, will power
and good management skills. These characteristics are
lacking in women because they have been created with
weakness in their intellect and thinking, and with strong
emotions, so electing them to such positions is not in the
interests of the Muslims and does not help them to
achieve greatness.
And Allaah is the source of strength. May Allaah
send blessings and peace upon our Prophet Muhammad
and upon his family and companions.
Majallat al-Mujtama', issue no. 890.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
22475: Ruling on migrating to a Muslim country
and staying there without a mahram
Question:
I would like to know if a muslim sister who is a
divorcee (without children) can make hijra to a muslim
country alone. She is able to arrange for a mahram to travel
with her, but she does not have a mahram who would live
with her as she is unnable to persuade her father to make
hijra and she is not married either. The sister is
deeply concerned because she knows that the Prophet SAW
has said that he wants to have nothing to do with a
muslim person who lives and dies amongst the disbelievers.
Please answer this question in terms of what is halaah and
haraam in Islaam and after this any further advice you could
give me. Please kindly state any ayaahs and hadeeths in
support of your answer?
Answer:
Praise be to Allaah.
Migrating from the land of kufr to a Muslim country
is obligatory upon every Muslim who is able to do
it; whoever does not migrate when he is able to is
wronging himself and is subject to Allaah's warning of a
severe torment. Allaah says (interpretation of the meaning):
"Verily, as for those whom the angels take (in death)
while they are wronging themselves (as they stayed among
the disbelievers even though emigration was obligatory
for them), they (angels) say (to them): "In what
(condition) were you?" They reply: "We were weak and
oppressed on the earth." They (angels) say: "Was not the earth
of Allaah spacious enough for you to emigrate
therein?" Such men will find their abode in Hell — what an
evil destination!"
[al-Nisa' 4:97]
In Sunan Abi Dawood (2274) and elsewhere, it is
narrated that the Prophet (peace and blessings of Allaah be
upon him) said: "I have nothing to do with any Muslim
who settles among the mushrikeen." (A saheeh hadeeth,
al-Irwaa', 5/30).
Ibn Rushd said: It is obligatory, according to the
Qur'aan, Sunnah and scholarly consensus, for anyone who
becomes Muslim in a kaafir country to migrate from there and
settle in a Muslim land, and not to live among the
mushrikeen or settle among them. That applies if he is not able
to practise his religion openly or he is forced to follow
the rulings of kufr." (al-Mawsoo'ah
al-Fiqhiyyah, 4/264)
It says in Mughni al-Muhtaaj (6/54): "If he is not able
to practise his religion openly or he fears some
tribulation (fitnah), then it is obligatory for him to migrate,
whether (the Muslim) is a man or a woman, even if she has
no mahram."
You have a mahram who could take you to a
Muslim country, but it is not right for you to come unless you
can find a safe place in which to live, such as a community
in which Muslim sisters live, or an Islamic center
where there is someone who could protect you and take care
of you and watch over your religious and worldly affairs
so that you will not be exposed to fitnah and loss. If
you cannot make any such arrangements, then you are
excused, until you can find a safe place, because Allaah
has restricted the obligation of migrating (hijrah) to those
who are able to do it, and the lack of a place where you will
be safe from corruption or loss is included under the
heading of not being able. So you are excused for that reason
until such a place become available. When such a place
become available, then come with your mahram, after which
it will be o.k. if you stay without a mahram in that
safe place. And Allaah knows best.
With regard to advice, we advise you to adhere to
your religion and practise it both outwardly and inwardly
as much as you can. Strive to learn the rulings of your
religion from sound sources that are based on shar'i
evidence. Also strive, so long as you are living in a kaafir
country, to convey the call of Islam as much as you can to
others, especially non-Muslim women and Muslim women
who are negligent about their religion, using the
means prescribed in sharee'ah. Note that one of the best
means of da'wah is to be a good example yourself, and
adhere to the rulings of Islam, and to its noble morals.
We ask Allaah to help you to do good… Ameen.
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
23320: To whom should ba'yah (allegiance) be given?
Question:
Can you please clarify whether it is compulsory for
every Muslim to take BAIT on some one's Hand as people
did with The Prophet PBU and Khula Rashedeen.
Answer:
Praise be to Allaah.
Bay'ah can only be given to the leader of the
Muslims, and bay'ah is given by the decision makers _ i.e.,
the scholars and people of virtue and status. Once they
give their allegiance to him, his position of leadership
is confirmed, and the common folk do not have to
give allegiance to him themselves, rather they have to
obey him so long as that does not entail disobedience
towards Allaah.
Al-Maaziri said: With regard to bay'ah being given
to the leader of the Muslims, it is sufficient for the
decision makers to give him their bay'ah. It is not essential
for each individual Muslim to come to him and put his
hand in his, rather it is sufficient to commit oneself to
obeying him and submitting to him by not going against him
or rebel against him. Quoted from Fath
al-Baari.
Al-Nawawi (may Allaah have mercy on him) said in
Sharh Saheeh Muslim:
With regard to bay'ah (oath of allegiance): the
scholars are agreed that in order for it to be valid it is not
essential for all the people or all the decision makers to give
their bay'ah. Rather, if bay'ah is given by those scholars
and people of virtue and status who are present, that
is sufficient. It is not obligatory for each person to come
to the leader and put his hand in his and give his oath
of allegiance to him. Rather what is required of
each individual is to submit to him and not go against him
or rebel against him.
What is narrated in the ahaadeeth narrated in the
books of Sunnah about bay'ah refers to giving allegiance to
the Muslim leader, such as when the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever
dies and did not make an oath of allegiance (to the
Muslim leader) has died a death of jaahiliyyah." (Narrated
by Muslim, 1851).
And he (peace and blessings of Allaah be upon him)
said: "Whoever gives his oath of allegiance to a leader
and gives him his hand and his heart, let him obey him
as much as he can. If another one comes and disputes
with him (for leadership), kill the second one." (Narrated
by Muslim, 1844)
And he (peace and blessings of Allaah be upon him)
said: "If allegiance is given to two khaleefahs, then kill
the second of them." (Narrated by Muslim, 1853).
All of that undoubtedly has to do with giving
allegiance to the Muslim leader.
Shaykh Saalih al-Fawzaan (may Allaah preserve
him) said, answering a question about giving allegiance to
the various groups: Bay'ah only has to do with the leader
of the Muslims; these various bay'ahs are innovated and
they are among the causes of division. The Muslims who
are living in one country or one kingdom should have
one allegiance to one leader; it is not permissible to
have several kinds of bay'ah. al-Muntaqa min Fataawa
al-Shaykh Saalih al-Fawzaan, 1/367
With regard to how the allegiance should be given to
the leader, in the case of men it is done in word and in
deed, namely with a handshake. In the case of women, it is
done by word only. This is proven in the ahaadeeth which
speak of how allegiance was given to the Messenger of
Allaah (peace and blessings of Allaah be upon him).
For example, `Aa'ishah (may Allaah be pleased with
her) said: "No, by Allaah, the hand of the Messenger of
Allaah (peace and blessings of Allaah be upon him) never
touched the hand of any (non-mahram) woman. Rather he
would accept their allegiance (bay'ah) in words only."
(Narrated by al-Bukhaari, 5288; Muslim, 1866)
Al-Nawawi (may Allaah have mercy on him) said in
his Sharh (commentary): "This indicates that for
women, allegiance is given in words only, without taking the
hand of the leader, and for men it is done in words and by
taking his hand.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
21509: Role of the khaleefah of the Muslims?
Question:
What is the role of the khaleefah of the Muslims?.
Answer:
Praise be to Allaah.
Al-Maawirdi said, describing the tasks that the imam
or ruler is obliged to do:
There are ten things that he is obliged to do that have
to do with public affairs:
1 _ He must preserve the religion according to
its established bases and that on which the salaf of the
ummah was unanimously agreed. If an innovator or deviant
or one who is confused about some issue emerges, he has
to explain the proof to him and tell him what is correct,
and deal with him according to the set rights and
punishments so that the religion will be protected against
being undermined and the ummah will be prevented
from deviance.
2 _ He must judge between disputing parties and put
an end to arguments so that justice and fairness will
prevail, aggressors will not get carried away and no person
who is wronged will feel helpless.
3 _ He must guarantee public safety and security
and protect the women and children of the ummah so
that people can go about their business and travel around
in safety, with no danger to their persons or their wealth.
4 _ He must carry out hadd punishments so that the
sacred limits of Allaah will not be transgressed and so that
the rights of His slaves will be protected.
5 _ He must reinforce the borders with equipment
and forces so that the enemy will not find any opportunity
to violate the borders of the Muslims or shed their blood
or the blood of non-Muslims living under the protection
of the Islamic state.
6 _ He must strive in jihad against those who
stubbornly reject Islam after being called to it, until they
become Muslim or agree to live under Muslim protection and
pay jizyah, so that the rights of Allaah will be fulfilled
and His religion will prevail over all others.
7 _ He must collect zakaah and charity money in
the manner enjoined by the texts and scholarly
consensus, without causing fear or being unjust.
8 _ He must work out what benefits etc are to be given
to those who deserve them from the treasury of the
Islamic state (bayt al-maal), without being either extravagant
or stingy; he must pay them on time, neither early nor late.
9 _ He must appoint people who are honest and
sincere to different positions, so that things will be done
efficiently and wealth will be kept with trustworthy people.
10 _ He should supervise matters directly himself,
and check on things so that the ummah will be led in a
proper manner. He should not rely on delegating to others
because he is too busy indulging in physical pleasures or
worship, for he may end up delegating to a supposedly
trustworthy person who then betrays him, or a supposedly
sincere person who then cheats him. Allaah says
(interpretation of the meaning):
"O Dawood (David)! Verily, We have placed you as
a successor on the earth; so judge you between men in
truth (and justice) and follow not your desire * for it
will mislead you from the path of Allaah"
[Saad 38:26]
Allaah did not allow him to delegate to others
without supervising them or excuse him from that; He
even described that as misguidance. Even though these are
the duties of the khaleefah as stated in religion, these are
also the duties of everyone who has anyone under his
care. The Prophet (peace and blessings of Allaah be upon
him) said: "Each of you is a shepherd and each of you
is responsible for his flock."
If the imam fulfils the rights of the ummah that we
have mentioned above, then he has discharged his duty
towards Allaah and to them, and so he is owed the two duties
of obedience and support, unless he changes.
Islam Q&A
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
21878: It is not permissible to forsake a Muslim because
of differences in points of view
Question:
I know that it is only permissible for a muslim to be
mad at a fellow brother for 3 days at most and the one
who is better is who talks first. However if I only see a
certain brother once a week or so is it permissible for me
to turn away 3 times that I see him or do I have stick
with the 3 day limit. If I do then he will never know
my displeasure with him. I know this isn't a good attitude
to have but sometimes a brother may do something and
I would like to let him know that I do not approve of it.
Answer:
Praise be to Allaah.
It is not permissible to forsake a Muslim, because
the Prophet (peace and blessings of Allaah be upon him)
said: "It is not permissible for a man to forsake his
Muslim brother for more than three days, each of them
turning away from the other when they meet. The better of
them is the one who gives the greeting of salaam
first." (Narrated by al-Bukhaari, 5727; Muslim, 2560).
This applies especially if the believer is a relative, such as
a brother, nephew, uncle or cousin, because in such
cases forsaking is an even worse sin.
This applies unless the person is committing a sin
and there is an interest to be served by forsaking him,
i.e., that it will make him give up the sin. In that case there
is nothing wrong with it, because this comes under
the heading of removing evil. The Prophet (peace
and blessings of Allaah be upon him) said: "Whoever
among you sees an evil action, let him change it with his
hand [by taking action]; if he cannot, then with his tongue
[by speaking out]; if he cannot then with his heart [by
hating it and feeling that it is wrong], and that is the weakest
of faith."
(Narrated by Muslim, 49).
The basic principle is that it is haraam for a Muslim
to forsake his fellow-Muslim, unless there is a reason
to allow it.
See Fataawa Manaar al-Islam, by Ibn `Uthaymeen,
vol. 3, p. 732.
Wali al-Deen al-`Iraaqi said:
This prohibition applies in cases where the forsaking
is caused by anger with regard to something
permissible that has nothing to do with religion. With regard
to forsaking someone for a religious reason, such as
his committing sin or bid'ah, there is no prohibition on
that. The Prophet (peace and blessings of Allaah be upon
him) commanded (his companions) to forsake Ka'b ibn
Maalik, Hilaal ibn Umayyah and Maraarah ibn al-Rabee'
(may Allaah be pleased with them). Ibn `Abd al-Barr said:
This hadeeth of Ka'b indicates that it is permissible for a
man to forsake his brother if he commits some act of bid'ah
or immorality, in the hope that forsaking him may
discipline him and serve as a rebuke to him. Abu'l-`Abbaas
al-Qurtubi said: With regard to forsaking a person
because of sin or bid'ah, it should be continued until he
repents from that and does not go back to it. Ibn `Abd
al-Barr also said: The scholars are unanimously agreed that it
is not permissible for a Muslim to forsake his brother
for more than three days, unless there is the fear that
speaking to him and keeping in touch with him will affect
one's religious commitment or have some harmful effect
on one's spiritual and worldly interests. If that is the case,
it is permissible to avoid him, because peaceful
avoidance is better than harmful mixing.
Tarh al-Tathreeb, 8/99
What you should do, if your brother has done
something haraam, is to advise him and explain that this thing
is haraam and is not permitted, and remind him of
Allaah. If you see that he is persisting in his sin and you
think that forsaking him will serve a purpose, then it
is permissible to do so, as stated above. But if he has
simply done something that you do not agree with, or it is
the matter of different points of view, then you should
explain to him that you do not agree with what he has done,
or with his mistaken point of view. But if you make
forsaking him the sign of your disagreeing with him, this may
lead to him rejecting your view completely, let alone the
fact that this is not a legitimate shar'i justification for
forsaking him for more than three days. We have seen above in
the fatwa of Shaykh Ibn `Uthaymeen that the basic
principle is that it is haraam for a Muslim to forsake his
fellow-Muslim, unless there is a reason to allow it.
The Muslim must be forbearing and sincere towards
his brothers, he must be tolerant towards them and
overlook their mistakes. He should not hasten to adopt a
solution that may cause division and haraam kinds of
forsaking. May Allaah help us all to do that which He loves
and which pleases Him. May Allaah send blessings upon
our Prophet Muhammad. Islam Q&A (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
21744: Going to a hairdresser who plays music
Question:
What is the ruling on going to hairdressers who play
music and songs?
Please note that I am remembering Allaah in my
heart, and I do not know of any hairdresser nearby who
does not play music, apart from a few whose services are
not very good.
Answer:
Praise be to Allaah.
It is not permissible for you to listen to the songs
when you go to such places. If they play the songs loud in
the shop when you are there, you have to denounce that in
a wise and good manner. Most hairdressers will respond
to the one who advises them sincerely; this is
something which has been tried and tested. If they respond to
your request, all well and good, otherwise go to someone
else. In sha Allah you will find someone who will do what
you ask. Whoever fears Allaah and keeps his duty
towards Him, Allaah will grant him a way out.
And Allaah is the Source of strength. May Allaah
bless our Prophet Muhammad Islam Q&A
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
21977: Solution to the Palestinian issue
Question:
What is the way of solving the Palestinian issue
which becomes more complicated each day?
Answer:
Praise be to Allaah.
The Muslim is deeply grieved and filled with sorrow
as the Palestinian situation goes from bad to worse, and
gets more complicated, until it has ended up in the state
we have seen in recent days, because of differences
among neighbouring nations and their failure to stand
together as one against the enemy and their failure to adhere to
the rule of Islam on which Allaah has made victory
dependent, and has promised those who adhere to it that they
will gain power and become powerful in the land, and
has warned of grave danger and a severe punishment, if
the neighbouring nations do not hasten to unite once
more and adhere to the Islamic ruling concerning this
matter, which concerns them and the entire Islamic world.
It is worth pointing out in this context that the
Palestinian issue is an Islamic issue, first and last, but the enemies
of Islam are striving their utmost to remove it from
the Islamic map and make the non-Arab Muslims think
that it is an Arab issue that does not concern the non-Arabs.
It seems that they have succeeded in that to some extent.
Hence I think that a solution cannot be reached in
this matter unless it is regarded as an Islamic issue and
the Muslims cooperate to find a solution, and wage an
Islamic jihad against the Jews, until the land is given back to
its people and the Jewish immigrants go back to the
countries from which they came, and the original Jewish
inhabitants stay in their towns under Islamic rule, not communist
or secular rule. In this manner truth will prevail and
falsehood will be defeated, and the people whose land it is will
return to their land under Islamic rule and none other. And
Allaah is the source of strength. Majmoo' Fataawa
al-Shaykh Ibn Baaz, part 1, p. 1259 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
21854: The uprising of the Palestinian people
Question:
Today we are witnessing a major political
phenomenon that has shaken the world, namely the uprising of
the Palestinian people against the Jews (the Intifada).
Can you suggest something that we can say to the
Muslim people in occupied Palestine?
Answer:
Praise be to Allaah.
I advise them to fear Allaah and to cooperate in
doing good and in righteous deeds, for Allaah will support
those who support His cause. Allaah says (interpretation of
the meaning):
"O you who believe! If you help (in the cause of)
Allaah, He will help you, and make your foothold firm"
[Muhammad 47:7]
And Allaah says elsewhere in His Holy Book:
"Allaah has promised those among you who believe
and do righteous good deeds, that He will certainly grant
them succession to (the present rulers) in the land, as
He granted it to those before them, and that He will
grant them the authority to practise their religion which
He has chosen for them (i.e. Islam). And He will surely,
give them in exchange a safe security after their fear
(provided) they (believers) worship Me and do not associate
anything (in worship) with Me"
[al-Noor 24:55]
I advise all of our brothers to cooperate with them and
I advise the rich and those in positions of authority to
extend the hand of aid to their brothers in Palestine who
are striving to regain their land and achieve victory over
the enemy, in sha Allaah. May Allaah support them with
the truth and reward them with all good on behalf of
the Muslims. All they have to do is to persevere in
patience and constancy, and vie in such perseverance, for
the promise of Allaah is true and Allaah will help those
who help His cause. May Allaah help them and grant
them victory over their enemies, and may He enable
the Muslims to help them and stand firm with them
until Allaah grants them victory over their enemy, for He
is the best of supporters.
Majmoo' Fataawa Samaahat al-Shaykh Ibn Baaz, part
1, p. 1262 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
14235: Ruling on Muslims taking on European nationality
Question:
What is the ruling on taking European nationality for
a Muslim who has come to a European country fleeing
from oppression in his homeland, where he has lost his
identity papers and has lost all hope of going back to his
country? May Allaah reward you with good?
Answer:
Praise be to Allaah.
In order to answer this question, we must explain
two things.
1 _ Whether settling in a kaafir country is permissible
2 _ Establishing whether there is a need to take
the nationality.
With regard to the first matter, settling in a kaafir
country is not permissible unless the following conditions are met:
1- There should be a legitimate need for settling in
their country, which cannot be met in the Muslim lands,
such as trade, da'wah, officially representing a Muslim
country, or seeking knowledge that is not available in a
Muslim country either because it does not exist there, or what
is available is not of good quality. Or there should be
fear of death, prison or torture, not mere harassment,
for oneself or for one's family and children, or fear for
one's wealth.
2- Settling there should be regarded as temporary,
not permanent. It is not permissible to have the intention
of staying there permanently; rather one should have the
idea that it is temporary, because settling there
permanently means that one has migrated (made hijrah) from the
land of Islam to the land of kufr. This clearly goes against
the ruling of sharee'ah that it is obligatory to migrate
from the land of kufr to the land of Islam. Having the
intention of staying there temporarily means that when the need
to stay in the kaafir country no longer applies, one will
get up and leave.
3- The kaafir country in which one wants to settle
should be one which is at peace with the Muslims, not one
which is at war with them. Otherwise it is not permissible
to settle there. A country is regarded as being at war
with the Muslims if it is hostile towards the Muslims.
4- There should be religious freedom in the kaafir
country, so that the Muslim will be able to practise his
religion openly.
5- He should be able to learn the laws of Islam in
that country; if it is difficult for him to do so then it is
not permissible for him to settle there because that
implies that he is turning away from learning the religion
of Allaah.
6- He should think it most likely that he will be able
to protect and maintain his religious commitment, and
that of his family and children, otherwise it is not
permissible for him to settle there, because preserving one's
religious commitment takes precedence over preserving one's
self, one's wealth and one's family. Whoever meets
this condition _ and how difficult it is to meet it _ is
permitted to settle in the land of the kuffaar, otherwise that
is forbidden to him, because of the texts which clearly
forbid settling there and enjoin migrating from such lands, as
is well known, and because of the great danger which
that poses to religion and morals, which no one can
deny except one who is arrogant.
Secondly: there should be a legitimate need for
taking the nationality, such as the benefits for which the
Muslim has settled in the kaafir country being dependent
upon his taking the nationality. Otherwise that is not
permissible for him, because taking the nationality is an
obvious manifestation of befriending the kuffaar, and because
it involves speaking words which it is not permissible
to believe in or adhere to, such as approving of kufr or
man-made laws. Moreover, taking the nationality may lead
to staying in the kaafir land permanently, which is
not permissible, as stated above.
Having established these two points, I hope that
Allaah will forgive the Muslims who settle in kaafir lands
for the great danger that they have exposed themselves
to, because either he is forced to settle there and
necessity makes permissible that which is ordinarily forbidden,
or to serve an interest which outweighs the harms.
And Allaah knows best.
Shaykh Khaalid al-Maajid, Faculty Member, College
of Sharee'ah, Imaam Muhammad ibn Sa'ood Islamic University.
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
3685: He hears music sometimes in school without
wanting to; is that a sin?
Question:
I have previously stopped listening to music, by me
not putting it on, but I hear it at school and other places,
where I try not to enjoy it but sometimes I do?
Would that count as listening, and would I be
accounted for it or not?
Answer:
Praise be to Allaah.
There is a difference between the one who listens to
music and the one who hears it. The one who listens to
songs hears them deliberately, wants to hear them and
enjoys that, whereas the one who only hears the sound
that reaches him, without wanting or intending to do so,
such as when riding in an airplane or a bus in which there
is music, or who goes to the marketplace and hears that
from some stores without wanting or intending to listen to
it. There is a difference between the latter and the one
who sits down to listen to and enjoy this haraam thing.
Hence Shaykh al-Islam (Ibn Taymiyah) said: The command and the prohibition have to do with
listening. Merely hearing something is like seeing; it has to do
with the intention behind seeing, not what happens without
a person choosing it…. The same applies to
committing sin through the five senses of hearing, sight, smell,
taste and touch; the commands and prohibitions are
connected to what a person intends and does, but whatever
happens without him choosing it, there is no command
or prohibition with regard to that.
(Majmoo' al-Fataawa, part 5, p. 566)
One has to denounce that evil as much as possible, but
if he cannot do that, then he should denounce it in his
heart. One of the things implied by denouncing it in one's
heart is not remaining in a gathering or a place where that
evil is happening, if one is able to leave.
With regard to listening to it, one must strive against
that as much as possible and seek refuge with Allaah from
the Shaytaan, and remember Allaah. Then Allaah will
take that away from you. If that makes your heart attracted
to it, then you should keep away from those parts of
the school. If it will not cause you a lot of trouble to
miss some of those classes in which these things happen
then you should not attend them. You have to remember
that Allaah is always watching and fear Him, for whoever
fears Allaah, Allaah will give him a way out. Allaah
says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to
Him, He will make a way for him to get out (from
every difficulty)"
[al-Talaaq 65:2]
And Allaah is the Source of strength.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
12499: Eating with people who are drinking wine at
the same table
Question:
It it permissible for a muslim to eat with non
muslims people who drink wine on the same table.
Answer:
Praise be to Allaah. It is not permissible to sit with
people who are drinking wine (alcohol), whether they are
kaafirs or Muslims. Allaah says concerning the one who sits
with those who are speaking of kufr and falsehood:
"then sit not with them, until they engage in a talk
other than that" [al-Nisaa' 4:140 _ interpretation of
the meaning]
al-Tabari said: this aayah clearly indicates that it is
not allowed to sit with the people of falsehood of any
kind, when they are indulging in their falsehood.
"(but if you stayed with them) certainly in that case you would be
like them" [al-Nisaa' 4:140 _ interpretation of the
meaning]. Ibn Katheer said: i.e., you would be like them in sinning.
According to a hadeeth narrated by Jaabir, the
Prophet (pecace and blessings of Allaah be upon him)
said: "Whoever believes in Allaah and the Last Day, let
him not sit at a table where wine is being served."
(Narrated by al-Tirmidhi, al-Adab, 2725; classed as hasan by
al-Albaani in Saheeh Sunan al-Tirmidhi, 2246).
The commentator on the hadeeth said: even if he does
not drink with them, it is as if he is approving of their
evil action.
So it is not permissible to sit with them or to
converse with them, even if one does not drink, because if he
does that he is like a silent shaytaan (devil).
If you see them, then you have to denounce them for
that, and if they do not respond then leave them and keep
away from them. We ask Allaah to keep us safe and
sound. May Allaah bless our Prophet Muhammad.
Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
11406: Killing non Muslims
Question:
I've read that in Islam it is a greater sin to kill a
Muslim than a non-Muslim. However, on death a Muslim will
be in Paradise whereas the non-Muslim will be in
Hell.To kill a non-Muslim is to deny them forever the chance
of becoming a Muslim, and condemns them to Hell. Is
this not then a greater sin?
Answer:
Praise be to Allaah.
Killing a non-Muslim when he is a
mu'aahid (one of those who have a peace treaty with the Muslims) is a sin,
one of the major sins. Al-Bukhaari narrated that
`Abd-Allaah ibn `Amr ibn al-`Aas (may Allaah be pleased with
them both) said: "The Prophet (peace and blessings of
Allaah be upon him) said: `Whoever kills a
mu'aahid will not smell the fragrance of Paradise, even though its
fragrance may detected from a distance of forty days.'" But
with regard to non-Muslims who are at war with the
Muslims and do not have a peace treaty with the Muslims or
are not living under Muslim rule, then Muslims are commanded to kill them, because Allaah
says (interpretation of the meaning):
"Fight those of the disbelievers who are close to
you, and let them find harshness in you"
[al-Tawbah 9:123]
But this should be in the case of jihaad under
the leadership of one of the leaders of the Muslims, or
his deputy.
Shaykh `Abd al-Kareem al-Khudayr . (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
11747: Reconciling the fact that the khaleefah should
be from Quraysh with the hadeeth about obeying an Abyssinian slave
Question:
What is the understanding pertaining to the statement
in the "Aqeedah " that the Khalifat belongs to the
Quraish, how does the Hadith pertain to "Obey the Amir even
if he be an Abysinnian with a head like a raisin", could
you pls help us to reconcile this and may Allah guide us
to accept the truth?
Answer:
Praise be to Allaah.
The hadeeth about the rulers being from Quraysh is
a saheeh hadeeth which was narrated through many
isnaads. The basic principle is that the leader should be
from Quraysh. But in the case where the khaleefah has
seized power by force and is ruling the people by force, the
people have to obey him and it is haraam to rebel against
him, even if he is an Abyssinian slave as it says in the hadeeth.
Shaykh `Abd al-Kareem al-Khudayr. (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
361: Proportional representation in Islamic centers
Question:
Is proportional representation in Islam alowable or
not.The situation is thus, if there are say 10
Muslim organisations(each with a differant number of
members) and they all join together to form one mother
organisation so that they can co-ordinate between the Islamic
work between each other. Is it permissible that we
catogorise the organisation according to their membership. That
is if one organisation has 1-100 members they get one
vote, 101-200 members they get two votes and so on, Is
this permissible in Islam? I hope you can answer this
thank you
Answer:
Praise be to Allaah. There is no problem with this
because it is a way of organizing things in order to reach the
right or better opinion, by using points to represent
groups according to their size or number of members. But
you should know that a "one man one vote" system may
be unfair if the people involved are not equal in trustworthiness, ability, knowledge and experience
that are necessary for the kind of decision-making that
you want to undertake. If they are equal or close enough,
then "one man one vote" is fair and wise. The people
of authority (ahl al-hall wa'l-'aqd) in this ummah are
those who have knowledge and virtue, who are rational
and wise, and who are prominent and distinguished.
These, not the ignorant masses whose opinion is worthless,
are the ones who select the khaleefah. May Allaah help
you to do that which will please Him. Islam Q&A.
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
11018: Ruling on a dispute between two brothers
Question:
My father and my uncle _ my father's brother _ are
always arguing. We live in one house, with only a dividing
wall between us. My father is single and my uncle is
single; my mother has died and my uncle's wife has died. I
always advise them not to fight, but sometimes my uncle
picks on my father. How can I advise both of them _ my
father and my uncle? Please note that my father prays and
fasts, and my uncle prays sometimes and not at other times,
but he does fast.
Answer:
Praise be to Allaah.
Advise your uncle to pray regularly and explain to
him that the salaah is the most important pillar of Islam
after the Shahaadatayn. Forsaking prayer is kufr, and his
fasting is not valid if he is not praying. His good deeds will
not be accepted if he does not pray. Advise them both to
be righteous and to fear Allaah, and to uphold the ties
of kinship and pay attention to the rights of
relatives; whoever cuts the ties of kinship, Allaah will cut him
off, and whoever takes care of the ties of kinship, Allaah
will take care of him. Read to them both the aayaat of
the Qur'aan and the ahaadeeth of the Prophet which speak
of that. Then if you uncle responds, then praise be to
Allaah, otherwise you have to shun him.
From Fataawaa al-Lajnah al-Daa'imah, 12/363 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
10224: Is it permissible to go to beaches where there
is nakedness and free mixing?
Question:
In Egypt, people go to Alexandria to spend the
summer there. On the beaches there are thousands of women
who are virtually naked, and men mix freely with women.
I am a man with a beard; is it permissible for me to
go there and sit by the sea, or not?
Answer:
Praise be to Allaah.
If the situation is as described, it is not permissible for
a Muslim to go to these places, for fear of fitnah (temptation) and so as to avoid the places where it is
to be found _ unless he is one of those who are able to
remove the evil things that are there, because they have
the authority and the knowledge of sharee'ah, and are able
to enjoin what is good and forbid what is evil.
From Fataawaa al-Lajnah al-Daa'imah, 12/362 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
10222: Is warning people about a person who commits
evil a form of slander or backbiting?
Question:
If a person is known for his evil deeds and he
openly commits major sins such as drinking alcohol etc., and
we advise others to keep away from him and to avoid
dealing with him, is this permissible?
Answer:
Praise be to Allaah.
Warning others about a person who does evil and
commits major sins is obligatory (waajib). If a Muslim fears
that his brothers may be harmed by those people's actions,
he must advise them and tell them about these evildoers,
so that no one will fall into their trap. It is also obligatory
to advise the evildoers and those who commit major
sins, so that perhaps Allaah may guide them. The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Religion is sincerity" They said, "To whom,
O Messenger of Allaah?" He said, "To Allaah and to
His Book, to His Messenger, and to the leaders of the
Muslims and their common folk."
(Narrated by Muslim from the hadeeth of Tameem
ibn Aws al-Daari (may Allaah be pleased with
him).
Fataawaa al-Lajnah al-Daa'imah, 12/375-376 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
10226: Is it permissible to live with someone who
drinks alcohol?
Question:
I am a student in the university, and I live with some
other students in a room in the student dorms on campus. I
do not have the right to move from this room, and I am
forced to stay here. The students that live with me say that
they drink beer. Is there any sin involved if I sit with them
or eat with them or talk to them?
Answer:
Praise be to Allaah.
If it is known for sure that they are drinking
intoxicants, then keep away from them in the dorm as much as
you can, if they do not accept your advice to them to give
up this evil action. If you cannot leave the dorm, then
avoid sitting with them, talking to them and eating with
them unless it is essential, otherwise you will be sinning.
From Fataawaa al-Lajnah al-Daa'imah, 12/360 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
1094: Appointing an ameer (leader)
Question:
What is the ruling on appointing someone as an
ameer when not travelling, such as when a group of young
men are sharing a flat or in a camp that is held within the
city or elsewhere?
Answer:
Praise be to Allaah. The reports that have been
narrated concerning appointing an ameer refer specifically to
when people are travelling, because when people are
travelling they need to be able to refer their opinions to a leader
or ameer. But when people are not travelling, usually
each individual is busy with his own affairs and they do
not need an ameer.
But they may appoint someone to be the head of
their society or group, so if for example they are living in
a flat, they may say" we need someone to organize
our affairs in this flat, so we will appoint So and so to be
our head or ameer." Then they can discuss with him
the running of this household's affairs, such as what kind
of food to have, setting times of rest, deciding what
needs to be bought, and so on, so they discuss these things
with him and agree to accept what he says. This is correct,
in sha Allaah. Islam Q&A. Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
5413: He thinks someone is a spy
Question:
I would like to ask an important question. I am
suspecting a brother to be a spy. There are many evidences
which leads me and many others to this conclusion.
Knowing the person, he seems to be a very pious
person MAshaa'Allah. However, there were many matters
in which he gave us an impression that he is a spy.
Honestly, I am very confused. Am I aloud to suspect someone
of being a spy? Am I aloud to warn others? What should
I do in this case.
Wa Jazakum Allahu Khayran.
Answer:
Praise be to Allaah.
The basic principle is that we should think well of
another Muslim, unless he does many things that indicate that
we should not think well of him. This is what is known
as circumstantial evidence or corroborative evidence. If
this happens in this person's case, then there is no harm
in being cautious around him, because he is the one
who has brought it upon himself by his own suspicious
actions. And Allaah is the source of strength.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
4204: Is it permissible for sisters who are working
in Da'wah to choose an Ameerah (leader) for themselves?
Question:
is it permissible for sisters who are trying to sread
the salafidawah amonst the sisters to select an amir to
make sure that everything is being done in an organized
fashion based on the understanding of the salafusalih (this is
just amongst sisters the sisters) and their are no leaders
within the community that is on the salaf.
Answer:
Praise be to Allaah.
We put this question to Shaykh Muhammad ibn
Saalih al-`Uthaymeen, may Allaah preserve him, who
answered as follows:
Praise be to Allaah, the Lord of the Worlds, and
peace and blessings be upon the most noble of the Prophets
and Messengers, our Prophet Muhammad, and upon all
his family and companions. They have to have an
Ameerah to organize their affairs so that they will not
be disorganized. This is the case with every group of
people, whether on a journey, in the home, etc. If they
appoint someone as an Ameerah, then they have to obey
her, because the point of making someone an Ameer is to
obey him. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
3062: Is it permissible for Muslims to vote for kaafirs
who seem to be less evil?
Question:
Some Moslems in a non Islamic country are asking if it
is OK to participate in the elections there and vote for
non Moslem groups or parties. They claim that it would
serve the Moslem community there if a certain group won
the elections?
Answer:
Praise be to Allaah. This is a matter concerning
which rulings may differ according to different
circumstances in different times and places. There is no absolute
ruling that covers all situations, both real and hypothetical.
In some cases it is wrong to vote, such as when the
matter will have no effect on the Muslims, or when the
Muslims have no effect on the outcome of the vote. In this
case voting or not voting is all the same. The same applies
in cases where all the candidates are equally evil or
where they all have the same attitude towards Muslims…
It may be the case that the interests of Islam
require Muslims to vote so as to ward off the greater evil and
to reduce harmful effects, such as where two candidates
may be non-Muslims but one of them is less hostile
towards Muslims than the other, and Muslims' votes will have
an impact on the outcome of the election. In such cases
there is nothing wrong with Muslims casting their votes
in favour of the less evil candidate.
In any case, this is the matter of ijtihaad based on
the principle of weighing up the pros and cons, what is in
the interests of Islam and what is detrimental. With regard
to this matter, we have to refer to the people of
knowledge who understand this principle. We should put the
question to them, explaining in detail the circumstances and
laws in the country where the Muslim community is
living, the state of the candidates, the importance of the
vote, the likely benefits, and so on.
No one should imagine that anyone who says that it
is OK to vote is thereby expressing approval or support
for kufr. It is done in the interests of the Muslims, not out
of love for kufr and its people. The Muslims rejoiced
when the Romans defeated the Persians, as did the Muslims
in Abyssinia (Ethiopia) when the Negus defeated those
who had challenged his authority. This is well known
from history. Whoever wants to be on the safe side and
abstain from voting is allowed to do so. This response
applies only to elections for influential positions. And
Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
 |
|
PAGES:
136 (6 in x 9 in)
ISBN: 1861793030 |
| Click: HERE to Download the book and get two other FREE books |  | and Get immediate access
entire volume and the
FREE Bonuses
listed below |
| 
Subscribe to this 
