Chapter 2
Enjoining what is good
and forbidding what is evil
45789: Attending wedding parties which involve some evils
Question:
Celebrations nowadays are not free of some evils,
such as songs, dancing, music, improper clothing, etc.
My question is very important:
1- Is it permissible to attend and accept invitations to
these occasions?
2- As 99% of these events are not free of songs,
especially those that are accompanied by haraam
musical instruments or indecent words, does this mean that
we should have nothing to do with them and not attend
any such occasions?
3- If we do not attend these parties, does that mean
we are severing the ties of kinship, cutting ourselves off
from people and causing enmity between us and them?
4- The scholars have stipulated that if we attend
these celebrations we must denounce what goes on, but
such denunciations receive no response and there is no
real opportunity at such times which they claim are times
of joy.
5- I hope that you can find the time to explain for us
in detail about this matter which is so widespread nowadays.
Answer:
Praise be to Allaah.
1 _ It is not permissible to attend wedding parties
that involve evil actions, such as singing that is
accompanied by music or that includes indecent words. The fact
that this is widespread among people does not mean that it
is permissible and should not be denounced.
2 _ Not attending these parties is not regarded as
severing the ties of kinship, rather it is protecting oneself
from seeing or hearing evil. Your family and relatives
should understand that you would be keen to attend and
take part, were it not for the evil things that they do.
3 _ If a person who is invited to such an event knows
that there will be evil things happening and that he is not
able to denounce them, it is not permissible for him to attend.
Ibn Qudaamah (may Allaah have mercy on him) said
in al-Mughni (7/214): If a person is invited to a
wedding feast in which evil things will take place, such as
wine, musical instruments, etc, and he is able to attend
and remove those evils, then he must attend and
denounce them, because then he will be fulfilling two
duties: accepting the invitation of his Muslim brother
and removing evil. But if he is not able to denounce
them then he should not attend. If he does not know about
the evils until he gets there, he should remove them. If
he cannot, then he should go away. Something similar
was stated by al-Shaafa'i.
It says in Fataawa al-Lajnah al-Daa'imah:
If wedding parties are free of evils such as men
mixing with women and indecent songs, or if you attend
then these evils will be changed, then it is permissible to
attend, so as to share in the occasion of joy. Rather it is
obligatory to attend if there is some evil that you can remove.
But if there are evil things in these parties that you
cannot denounce, then it is haraam to attend them because of
the general meaning of the words of Allaah (interpretation
of the meaning):
"And leave alone those who take their religion as
play and amusement, and whom the life of this world
has deceived. But remind (them) with it (the Qur'aan) lest
a person be given up to destruction for that which he
has earned, when he will find for himself no protector
or intercessor besides Allaah" [al-An'aam 6:70]
"And of mankind is he who purchases idle talks
(i.e. music, singing) to mislead (men) from the path of
Allaah without knowledge, and takes it (the path of Allaah,
or the Verses of the Qur'aan) by way of mockery. For
such there will be a humiliating torment (in the Hellfire)"
[Luqmaan 31:6]
And because of the many ahaadeeth which condemn singing and musical instruments.
From Fataawa al-Mar'ah, compiled by Muhammad
al-Musnad, p. 92.
And Allaah knows best. Islam Q&A (www.islam-qa.com)
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10522: Do we begin with changing things "by hand"
when changing evil things?
Question:
Does the hadeeth, "Whoever among you sees an
evil action, let him change it by his hand [by force]…"
mean that we should change it by force straightaway,
even though it may be possible to change it by speaking out?
Answer:
Praise be to Allaah.
Changing evil things is to be done by stages,
progressing by degrees from warning and reminding, to preaching
and alarming, then rebuking, then changing it "by hand"
(by force), then carrying out acts of punishment
and vengeance, and finally by declaring hostility and
referring the matter to the judge.
Al-Mawsoo'ah al-Fiqhiyyah, vol. 39, p. 127
(www.islam-qa.com)
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39357: A brother's responsibility towards his siblings
at home
Question:
My father works overseas, and I am the oldest son in
the family. I live with my mother and siblings. Am I
regarded as responsible for my siblings, in the sense that I
should enjoin them to do what is good and forbid them to
do what is evil, and do they have to obey me in that, or
is this my mother's responsibility? If my mother falls
short in that and lets my siblings do some evil actions,
what should I do?.
Answer:
Praise be to Allaah.
Enjoining what is good and forbidding what is evil
is obligatory upon you at all times, whether your father
is there with you or he is absent from the home. It is
also everybody's responsibility, because 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]; and 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, 78.
Based on this, it is obligatory for all Muslims in
general, and on fathers and mothers with their children
in particular. If the father or mother falls short in that
regard, then it is obligatory on the son, whether he is young
or old, to do that to the best of his ability, with good
manners and wisdom. Allaah says (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much
as you can"
[al-Taghaabun 64:16]
And he also says (interpretation of the meaning):
"Allaah burdens not a person beyond his scope"
[al-Baqarah 2:286]
You should pay attention to the best way of achieving
the shar'i interests, and if the evil you are trying to ward
off is greater than any evil that may result from your
speaking up, then you should go ahead. You have to show
them that you care about them and want what is best for
them, so that this will make your advice more acceptable
and they will do what you tell them, without doing that in
a harsh or suppressive manner.
We ask Allaah to help you and to set your affairs straight.
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33757: Changing evil by one's hand
Question:
Can evil be changed with one's hand (by taking
action)? Who should change evil with his hand?.
Answer:
Praise be to Allaah.
Allaah has described the believers as denouncing evil
and as enjoining what is good. He says (interpretation of
the meaning):
"The believers, men and women, are Awliyaa'
(helpers, supporters, friends, protectors) of one another; they
enjoin (on the people) AlMa`roof (i.e. Islamic Monotheism
and all that Islam orders one to do), and forbid (people)
from AlMunkar (i.e. polytheism and disbelief of all kinds,
and all that Islam has forbidden)"
[al-Tawbah 9:71]
"Let there arise out of you a group of people inviting
to all that is good (Islam), enjoining Al-Ma`roof (i.e.
Islamic Monotheism and all that Islam orders one to do)
and forbidding Al-Munkar (polytheism and disbelief and
all that Islam has forbidden)"
[Aal `Imraan 3:104]
"You (true believers in Islamic Monotheism, and
real followers of Prophet Muhammad and his Sunnah)
are the best of peoples ever raised up for mankind; you
enjoin Al-Ma`roof (i.e. Islamic Monotheism and all that
Islam has ordained) and forbid AlMunkar (polytheism,
disbelief and all that Islam has forbidden)"
[Aal `Imraan 3:110]
There are many verses which speak of enjoining what
is good and forbidding what is evil; that is because of
the importance of this issue and the great need that exists
for it.
According to a saheeh hadeeth, 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]; and if he cannot, then with his heart [by
at least hating it and believing that it is wrong], and that
is the weakest of faith." Narrated by Muslim in his
Saheeh.
Changing evil by one's hand should be done by
those who are able to do that, such as those in positions
of authority and the bodies in charge of such matters in
the areas over which they have been appointed, the ruler
in the area over which he has been appointed, the judge
in the area over which he has been appointed, and by a
man in his own house with his children and the members
of his household, as much as he can.
But if he is not able to do that, or if changing it with
his hand will lead to fitnah (tribulation) and conflict,
and cause more harm than good, then he should not change
it with his hand, rather he should change it with his
tongue, by speaking out. That will be sufficient lest changing
it with his hand will lead to a worse evil that that which
he is seeking to change. This was stated by the scholars.
In the case of changing evil with his tongue, it is
sufficient for him to say, "O my brother, fear Allaah, this is
not permitted, you should stop this, you should do such
and such" and other good words spoken in a proper manner.
After the tongue comes the heart, i.e., hating the evil
in one's heart, showing that one hates it, and not sitting
with those who do it. All of these come under the heading
of changing it with one's heart. And Allaah is the Source
of strength.
From the fatwas of Shaykh `Abd al-`Azeez ibn
Baaz, Majallat al-Buhooth al-Islamiyyah,
36/121-122. (www.islam-qa.com)
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33769: Wrongfully judging a person to be an
apostate because he went out with a girl who was unveiled
Question:
What is the ruling on a person who says to someone,
"You are an apostate from Islam" because he goes with a
girl who is unveiled and wears makeup?.
Answer:
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to use the word
kaafir lightly, because judging a Muslim who believes
in Tawheed to be a kaafir is a major sin. Muslim (60)
narrated from `Abd-Allaah ibn `Umar that the Messenger of
Allaah (peace and blessings of Allaah be upon him) (peace
and blessings of Alalah be upon him) said: "Any man
who says to his brother, `O kaafir,' if this description fits
him, then he is a kaafir, otherwise it will come back on
him (the one who said it)."
Al-Bukhaari (6054) narrated from Abu Dharr (may
Allaah be pleased with him) that he heard the Prophet
(peace and blessings of Allaah be upon him) say: "No
man accuses another of being immoral or of being a kaafir
but it will come back on him if his companion is not
like that."
Secondly:
The one who wants to denounce an evil action or to
exhort a sinner should do that in a kind and gentle
manner, because this is more likely to make his words
acceptable and effective. It was narrated from `Aa'ishah, the wife
of the Prophet (peace and blessings of Allaah be upon
him) that the Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "Allaah is Kind and
loves kindness, and He gives (reward) for kindness that He
does not give for harshness and He does not give for
anything else.
Al-Nawawi said:
This hadeeth points to the virtue of kindness
and encourages us to adopt this attitude; and it
condemns harshness. Kindness is the cause of all goodness.
Al-Qaadi said: What this means is that goals may be achieved
by means of kindness that cannot be achieved by
anything else.
With regard to uttering words such as kaafir
(disbeliever), faasiq (immoral person), murtadd (apostate), etc, this
may be a cause of the person being put off and persisting
in his sin, and not accepting the truth.
Al-Haafiz said in his commentary on the hadeeth of
Abu Dharr mentioned above:
This shows that if a person says to another, "You are
a faasiq (immoral person)" or "You are a kaafir", and
that is not the case, then he is the one who deserves to
be described in that manner. If the person is as described,
it does not necessarily mean that the one who called
him that is free of sin. If the intention is to advise him
or someone else by referring to his situation, it is
permissible, but if the intention is to expose and shame him, and
and to hurt him, then it is not permissible, because we
are commanded to conceal people's faults and teach then
and advise then in a manner that is better. As far as a person
is able to achieve that in a kind manner, it is not
permissible for him to do it in a harsh manner, because that may
make him stubborn and cause him to persist in that action, as
is the nature of many people.
Thirdly:
Going with a girl who is unveiled and wears makeup
is not kufr, rather it is a sin because it is one of the
means that lead to immoral actions. But he should advise
this person who has gone with a girl who is unveiled and
wears makeup, so that Allaah may guide him thereby.
Fataawa al-Lajnah al-Daa'imah, 17/66. (www.islam-qa.com)
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36805: How should he deal with his sisters who do not
wear full hijab?
Question:
I am a young man who was guided by Allaah _ all
praise be to Him _ four months ago. I am surprised at all
the bid'ahs that the people follow, hence I visit this site
of yours all the time. I live in a family where all the
people pray, praise be to Allaah. I have two sisters aged 14
and 16. They do not wear jilbaabs, rather they just cover
their heads. When I try to convince them to wear jilbaab
my mother stands in my way even though she wears
jilbaab herself, and she tells me that when they grow up we
will make them wear jilbaab. I adhere to the command in
the Qur'aan to respect our parents, so I keep quiet.
I want to ask:
1 _ Should I keep quiet and wait till my sisters grow up?
2 _ Should I go against my parents and make my
sisters wear the jilbaab, especially since my parents are
strongly opposed to this idea at present ?
Please advise me, because I am confused. May
Allaah reward you with all good.
Answer:
Praise be to Allaah.
We ask Allaah to continue to guide you and to
increase your faith, and to make us and you steadfast in
adhering to His religion.
You should continue advising your sisters to wear
the jilbaab, and advise your parents to make them adhere
to the command of Allaah. But you should do that in a
kind and gentle manner, and perhaps you can use some
tapes and booklets that explain the ruling on the jilbaab,
which is enjoined in the verse (interpretation of the meaning):
"O Prophet! Tell your wives and your daughters and
the women of the believers to draw their cloaks (veils)
all over their bodies (i.e. screen themselves completely
except the eyes or one eye to see the way). That will be
better, that they should be known (as free respectable
women) so as not to be annoyed. And Allaah is Ever
OftForgiving, Most Merciful"
[al-Ahzaab 33:59]
Al-Qurtubi (may Allaah have mercy on him) said:
It was the custom of the Arab women to be
uncovered. They used to uncover their faces as slave woman
do, which prompted men to look at them and provoked
desires in them. So Allaah commanded His Messenger
(peace and blessings of Allaah be upon him) to tell them put
on their jilbaabs when they went out, if they wanted to
go out to relieve themselves, because they used to go
out into the desert before they began to use chamber
pots. This was in order to distinguish between them and
slave woman, so that free woman would be recognized by
their covering, and no one would harass them. Before this
verse was revealed, believing women would go out for
their needs and the evildoers would think that they were
slave women, so they would harass them, and the free
women would should at them. They complained about that to
the Prophet (peace and blessings of Allaah be upon him),
and this verse was revealed for that reason. This was said
by al-Hasan and others.
See also question no. 11774.
What some people say, that a girl does not have to
wear the hijab or jilbaab until after she is married or until
she has completed her education etc has no basis, rather
this shar'i ruling applies to every girl who has reached
the age of adolescence, whether she is 12 years old or 18
or whatever. See question no. 20475.
Fathers and mothers should note that they are
responsible before Allaah for the affairs of their daughters that
have been entrusted to them, as Allaah says (interpretation
of the meaning):
"O you who believe! Ward off yourselves and
your families against a Fire (Hell) whose fuel is men
and stones, over which are (appointed) angels stern
(and) severe, who disobey not, (from executing) the
Commands they receive from Allaah, but do that which they
are commanded"
[al-Tahreem 66:6]
And as 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. The ruler is a shepherd and
is responsible for his flock; the man is the shepherd of
his family members and is responsible for them..."
Narrated by al-Bukhaari, 853; Muslim, 1829.
And he (peace and blessings of Allaah be upon him)
said: "Allaah will ask every person in a position
of responsibility about that which was entrusted to
him, whether he took care of it or was negligent, until He
will ask a man about the members of his household."
Narrated by Ibn Hibbaan, classed as saheeh by al-Albaani
in Ghaayat al-Maraam, no. 271.
And Allaah knows best.
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36888: Warning against marrying one whose chastity is
in doubt
Question:
I recently got a mail from one of my relatives.The
mail was sent to me by mistake.In that she had written
about her affair with a boy.She stated that she had crossed
all her limits.Now the problem is that no one knows about
it and i dont intend telling it to anyone but my
grandmother had selected that girl for my brother.I can't say these
things to my parents and neither to my brother.My father
listens to eveything that his mother says so it is very likely
that he will agree to this match.If my grand mother comes
to know about this girl also she isnt going to tell my
parents anything about it as the girl is her sisters daughter.So
what should i do? please advise..
Answer:
Praise be to Allaah.
You should note first of all that the letter which came
to you by mistake may have been fabricated against this girl.
Secondly, if you are sure that this letter is genuine,
then one of the two following scenarios must apply:
1 _ That this girl has started to change and reform,
and she has ended her haraam relationships. In this case
there is nothing wrong with your brother marrying her.
You should cover up for her, because the Prophet (peace
and blessings of Allaah be upon him) said: "The Muslim
is the brother of his fellow Muslim; he does not wrong
him or let him down. Whoever meets his brother's
needs, Allaah will meet his needs, and whoever relieves
a Muslim of some worldly distress, Allaah will relieve
him of some of the distress of the Day of
Resurrection. Whoever covers a Muslim (conceals his sin), Allaah
will cover him (conceal his sin) on the Day of Resurrection."
Narrated by al-Bukhaari (2310), Muslim (2580).
See also question no. 4882, 26810.
The Prophet (peace and blessings of Allaah be upon
him) has told us that repenting from sin erases it. He
(peace and blessings of Allaah be upon him) said:
"The one who repents from sin is like one who did
not sin." Narrated by Ibn Maajah, classed as hasan by
al-Albaani in Saheeh Ibn Maajah, 3427.
See also questions no. 13990,
14289, 27176.
2 _ If this woman's religious commitment and
character are not satisfactory, or there is no guarantee that she
will not go back to haraam ways, then you should advise
your brother not to marry her, because the Prophet (peace
and blessings of Allaah be upon him) said: "Religion
is sincerity (naseehah)." We said: "To whom?" He said:
"To Allaah, to His Book, to His Messenger and to the
leaders of the Muslims and their common folk." Narrated
by Muslim, 55, from the hadeeth of al-Tameem al-Daari
(may Allaah be pleased with him).
That should not be done by accusing her or exposing
her, rather it should be done by trying to divert your
brother from marrying her, such as by sending him a letter
or telling him directly that marrying this girl will do him
no good. If that does not put him off marrying her, then
you should tell him that you know something that means
that he has to forget about marrying her, and other things
that will make him give up the idea of marrying her, even
if you are forced to tell him what happened with this
letter, without slandering her.
And Allaah knows best.
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8674: Jamaa'at al-Tableegh _ pros and cons
Question:
What is the ruling on the 40 days and 4 months to
the different part of world to call muslim brothers
towards duties of islam.
Answer:
Praise be to Allaah.
"Jamaa'at al-Tableegh" is one of the groups that
are working for Islam. Their efforts in calling people to
Allaah (da'wah) cannot be denied. But like many other
groups they make some mistakes, and some points should
be noted concerning them. These points may be summed
up as follows, noting that these mistakes may vary
within this group, depending on the environment and society
in which they find themselves. In societies in
which knowledge and scholars are prevalent and the
madhhab of Ahl al-Sunnah wa'l-Jamaa'ah is widespread,
the mistakes are much less; in other societies these
mistakes may be greater. Some of their mistakes are:
1 _ Not adopting the `aqeedah of Ahl al-Sunnah
wa'l-Jamaa'ah. This is clearly seen from the variations in
the `aqeedah of some of their members and even of some
of their leaders.
2 _ Their not paying attention to shar'i knowledge.
3 _ Their misinterpretation of some Qur'aanic verses in
a manner that was not intended by Allaah. For
example they interpret the verses on jihad as referring to
"going out for da'wah". The verses which mentioned the
word khurooj (going out) etc. are interpreted by them
as meaning going out for da'wah.
4 _ They make their system of going out for da'wah
an act of worship. So they started to misquote the
Qur'aan to support their system which specifies certain
numbers of days and months. This system, which they think is
based on evidence from Qur'aan, is widespread among them
in all countries and environments.
5 _ They do some things that go against sharee'ah,
such as appointing one of them to make du'aa' for them
whilst the group goes out for da'wah, and they think that
their success or failure depends on whether or not this
man was sincere and his du'aa' accepted.
6 _ Da'eef (weak) and mawdoo' (fabricated)
ahaadeeth are widespread among them, and this is not befitting
for those who aim to call people to Allaah.
7 _ They do not speak of munkaraat (evil things),
thinking that enjoining what is good is sufficient. Hence we
find that they do not speak about evils that are
widespread among the people, even though the slogan of this
ummah _ which they continually repeat _ is:
"Let there arise out of you a group of people inviting
to all that is good (Islam), enjoining Al-Ma`roof (i.e.
Islamic Monotheism and all that Islam orders one to do)
and forbidding Al-Munkar (polytheism and disbelief and
all that Islam has forbidden). And it is they who are
the successful" [Aal `Imraan 3:104 _ interpretation of
the meaning]
The successful are those who enjoin what is good
and forbid what is evil, not just those who do only one of
the two.
8 _ Some of them fall into self-admiration and
arrogance, which leads them to look down on others, and even
to look down on the scholars and describe them as
inactive and sleeping, or to show off. So you find them
talking about how they went out and travelled, and they saw
such and such, which leads to unfavourable results, as we
have mentioned.
9 _ They regard going out for da'wah as better than
many acts of worship such as jihad and seeking
knowledge, even though those things are obligatory duties, or may
be obligatory for some people but not others.
10 _ Some of them audaciously issue fatwas, and
discuss tafseer and hadeeth. That is because they allow each
one of them to address the people and explain to them.
This leads to them speak audaciously on matters of
sharee'ah. So the inevitably speak of the meaning of a ruling,
hadeeth or verse when they have not read anything about it,
or listened to any of the scholars. And some of them
are new Muslims or have only recently come back to Islam.
11- Some of them are negligent with regard to the
rights of their children and wives. We have discussed
the seriousness of this matter in the answer to question
no. 3043.
Hence the scholars do not allow people to go out
with them, except for those who want to help them and
correct the mistakes that they have fallen into.
We should not keep the people away from them
altogether, rather we must try to correct their mistakes and
advise them so that their efforts will continue and they will
be correct according to the Qur'aan and Sunnah.
There follow the fatwas of some of the scholars concerning Jamaa'at al-Tableegh:
1 _ Shaykh `Abd al-`Azeez ibn Baaz said:
Jamaa'at al-Tableegh do not have proper
understanding of the issues of `aqeedah, so it is not permissible to
go out with them, except for one who has knowledge
and understanding of the correct `aqeedah of Ahl
al-Sunnah wa'l-Jamaa'ah, so that he can guide them and advise
them, and cooperate with them in doing good, because they
are very active, but they need more knowledge and
someone who can guide them of those who have knowledge
of Tawheed and the Sunnah. May Allaah bless us all
with proper understanding of Islam and make us steadfast
in adhering to it. Majmoo' Fataawa al-Shaykh Ibn
Baaz, 8/331
2 _ Shaykh Saalih al-Fawzaan said:
Going out for the sake of Allaah does not refer to
the kind of going out that they mean nowadays. Going
out for the sake of Allaah means going out to fight.
What they call going out nowadays is a bid'ah (innovation)
that was not narrated from the salaf.
Going out to call people to Allaah cannot be limited to
a certain number of days, rather one should call people
to Allaah according to one's abilities, without limiting
that to a group or to forty days or more or less than that.
Similarly the daa'iyah must have knowledge. It is
not permissible for a person to call people to Allaah when
he is ignorant. Allaah says (interpretation of the meaning):
"Say (O Muhammad): This is my way; I invite unto
Allaah (i.e. to the Oneness of Allaah — Islamic
Monotheism) with sure knowledge"
[Yoosuf 12:108]
i.e., with knowledge, because the caller must know
that to which he calls people, what is obligatory,
mustahabb, haraam and makrooh. He has to know what shirk,
sin, kufr, immorality and disobedience are; he has to
know the degrees of denouncing evil and how to do it.
The kind of going out that distracts people from
seeking knowledge is wrong, because seeking knowledge is
an obligation, and it can only be achieved by learning,
not by inspiration. This is one of the misguided Sufi
myths, because action without knowledge is misguidance,
and hoping to acquire knowledge without learning is
an illusion.
From Thalaath Mihaadaraat fi'l-`Ilm
wa'l-Da'wah.
And Allaah knows best.
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27170: Is it permissible to offer money to a person on
the condition that he does a good deed?
Question:
Is it permissible to offer money to a person on
the condition that he does a good deed ? For example, can
I say to a Muslim uncle, I will give you 500 Dirhams
if you grow and keep a beard ?.
Answer:
Praise be to Allaah. It seems that there is nothing
wrong with doing that. Allaah has enjoined certain actions
upon His slaves, and has promised a great reward in this
world for doing them, so as to encourage people to do
them. 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).
And He will provide him from (sources) he never
could imagine"
[al-Talaaq 65:2-3]
The Prophet (peace and blessings of Allaah be upon
him) said: "Whoever would like his provision in this world
to be increased and his life span to be extended, let
him uphold the ties of kinship." Narrated by al-Bukhaari,
5986; Muslim, 2557.
As a way of encouraging righteous deeds, the
Prophet (peace and blessings of Allaah be upon him)
gave permission for the one who killed a kaafir on
the battelefield to take his spoils.
It was narrated that Abu Qutaadah (may Allaah be
pleased with him) said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said, during the year
of Hunayn: "Whoever kills an enemy and has proof of
that will have his spoils."
Narrated by al-Bukhaari, 2973; Muslim, 1751.
"Spoils" here refers to the money, luggage, clothing
and weapons that a fighter has with him.
And the scholars regarded it as permissible to offer
prizes for memorizing soorahs from the Qur'aan or
ahaadeeth, or for winning a contest of knowledge.
The scholars of the Standing Committee were asked:
What is the ruling on receiving prizes for
Qur'aan memorization contests?
They replied:
There is nothing wrong with that, and there is no
difference between men and women in this regard.
Fataawa al-Lajnah al-Daa'imah, 4/126
This has to do with giving and offering: it is
permissible to offer and give money to one who lets his beard
grow or does other things required by sharee'ah.
But with regard to the one who takes that money: if he
let his beard grow in order to take the prize, then he will
not be rewarded for his action, but if the prize motivated
him to fulfil the command of Allaah, or if he started
because of the prize and then changed his intention after that
and adhered to (following the ruling), then he will be
rewarded for that in which his intention was sound, and it will
not matter that at first he was doing it for the prize.
It was narrated from Anas that a man asked the
Prophet (peace and blessings of Allaah be upon him) for
sheep between two mountains and he gave them to him,
then he went to his people and said, "O my people,
become Muslims, for by Allaah Muhammad gives generously
and he does not fear poverty."
Anas said: People would become Muslim only for
worldly gains, but as soon as they became Muslim Islam
became dearer to them than this world and everything in it.
Narrated by Muslim, 2312.
Al-Nawawi said:
This is how it appears in most copies: "fa ma yuslim
(as soon as [they] became Muslim)." In some copies it
says "fa ma yumsi (before the day ended)." Both are
correct. The first means that shortly after they became
Muslim, Islam became dearer to them, i.e., at first they
professed Islam for worldly purposes, with no sound intention
in their hearts, then by the blessing of the Prophet
(peace and blessings of Allaah be upon him) and the light
of Islam, their hearts were soon opened to true faith
which took root in their hearts, and then Islam became dearer
to them than this world and everything in it.
Sharh Muslim, 15/72, 73.
And Allaah knows best.
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27105: What is the ruling on living with a kaafir mother?
Question:
What is the ruling on living with kafir mother and
wanting to move your wife into the home with her?.
Answer:
Praise be to Allaah.
There is no reason why a son should not live with
his kaafir mother, or her with him. That may be a means
of her being guided to Islam, if the son treats her well
and gives a good impression of Islam; keeping away from
her may be a cause of her coming to Islam being delayed.
The Muslim is enjoined to treat his parents well
and honour them even if they are kuffaar. It is not
permissible for a Muslim to disobey them or treat them badly in
word and deed. But that does not mean that he should obey
her in matters that are sinful or show approval of the
kufr that she believes in.
(a) Allaah says (interpretation of the meaning):
"And We have enjoined on man to be good and dutiful
to his parents; but if they strive to make you join with
Me (in worship) anything (as a partner) of which you
have no knowledge, then obey them not. Unto Me is your
return and I shall tell you what you used to do"
[al-`Ankaboot 29:8]
(b) And Allaah says (interpretation of the meaning):
"But if they (both) strive with you to make you join
in worship with Me others that of which you have
no knowledge, then obey them not; but behave with them
in the world kindly, and follow the path of him who turns
to Me in repentance and in obedience. Then to Me will
be your return, and I shall tell you what you used to do"
[Luqmaan 31:15]
(c) It was narrated that Asma' bint Abi Bakr (may
Allaah be pleased with her) said: My mother came to me at
the time of the Messenger of Allaah (peace and blessings
of Allaah be upon him), and she was a mushrik. I asked
the Messenger of Allaah (peace and blessings of Allaah
be upon him) about that, saying, "My mother has come
to me and she wants to visit me; should I uphold the ties
of kinship with her?" He said, "Yes, uphold the ties of
kinship with your mother." (Narrated by al-Bukhaari,
2477; Muslim, 1003)
(d) It was narrated from Sa'd ibn Abi Waqqaas that a
verse of Qur'aan was revealed concerning him. He said:
Umm Sa'd swore that she should never speak to him until
he gave up his religion, and she would never eat or
drink. She said, "You claim that Allaah commands you to
honour your parents, and I am your mother, and I am telling
you to do this." He said, She stayed like that for three
days, until exhaustion overtook her, then one of her sons,
whose name was `Amaarah, got up and gave her some
water, and she started to pray against Sa'd. Then Allaah
revealed Qur'aan (interpretation of the meaning):
"And We have enjoined on man to be good and dutiful
to his parents; but if they strive to make you join with
Me (in worship) anything (as a partner…"
[al-`Ankaboot 29:8]
And He said (interpretation of the meaning):
"…but behave with them in the world kindly…"
[Luqmaan 31:15]
Narrated by Muslim, 1748.
(e) There follows a fatwa from Shaykh `Abd
al-`Azeez ibn Baaz (may Allaah have mercy on him) regarding
the issue of obeying parents with regard to shaving the beard:
Question: Regarding obeying your father with regard
to shaving the beard.
The Shaykh replied:
It is not permissible for you to obey your father in
shaving the beard, rather you must let it grow, because the
Prophet (peace and blessings of Allaah be upon him) said:
"Trim the moustache and let the beard grow; be different
from the mushrikeen." And he (peace and blessings of
Allaah be upon him) said: "Obedience is only with regard to
that which is good and proper."
Letting the beard grow is obligatory, not just
Sunnah, according to fiqhi terminology, because the
Messenger of Allaah (peace and blessings of Allaah be upon
him) commanded that, and the basic principle is that
a command is obligatory.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 8/377-378
See also the answer to question no. 5053 and
6401.
And Allaah knows best.
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38701: Enjoining what is good and forbidding what is
evil, and the verse, "Take care of your ownselves"
Question:
How can we refute, with strong and definitive
evidence, those who quote the verse (interpretation of the
meaning): "O you who believe! Take care of your ownselves"
when they are enjoined to do that which is good and told not
to do that which is evil?.
Answer:
Praise be to Allaah.
This verse from Soorat al-Maa'idah is one that
is misunderstood by some people. They think that it
means that it is not obligatory to enjoin what is good and
forbid what is evil, and they sometimes quote it to those
who are enjoining them to do something good or telling
them not to do something evil.
In his commentary on the verse (interpretation of
the meaning):
"O you who believe! Take care of your ownselves. If
you follow the (right) guidance [and enjoin what is
right (Islamic Monotheism and all that Islam orders one to
do) and forbid what is wrong (polytheism, disbelief and
all that Islam has forbidden)] no hurt can come to you
from those who are in error" [al-Maa'idah
5:105]
The scholar Muhammad al-Ameen al-Shanqeeti said:
The ignorant person may imagine, from the
apparent meaning of this verse, that it is not obligatory to
enjoin what is good and forbid what is evil, but the same
aayah also indicates that if a person does his best (to enjoin
what is good and forbid what is evil), and there is no
response, then this is what this verse refers to. That is where
Allaah says "If you follow the (right)
guidance", because whoever does not enjoin what is good is not following
right guidance. Those who said this include Hudhayfah
and Sa'eed ibn al-Musayyib, as quoted by al-Aloosi in
his Tafseer; Ibn Jareer, as quoted by al-Qurtubi from
Sa'eed ibn al-Musayyib; and Abu `Ubayd al-Qaasim ibn
Salaam. Ibn Jareer also quoted something similar from a group
of the Sahaabah including Ibn `Umar and Ibn Mas'ood.
Some of the scholars said that "If you follow the
(right) guidance" means if you tell them but they do not
listen; and some of them said that enjoining what is good
is included in the meaning of guidance in this verse. This
is very clear to any fair-minded person.
Further evidence that the one who does not enjoin
what is good is not following true guidance is the fact
that Allaah swears that such a person is lost, as He
says (interpretation of the meaning):
"By Al`Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic Monotheism)
and do righteous good deeds, and recommend one another
to the truth [i.e. order one another to perform all kinds
of good deeds (AlMa`roof) which Allaah has ordained,
and abstain from all kinds of sins and evil deeds
(AlMunkar) which Allaah has forbidden], and recommend one
another to patience (for the sufferings, harms, and injuries
which one may encounter in Allaah's Cause during
preaching His religion of Islamic Monotheism or Jihad)"
[al-`Asr 103:1-3]
The truth of the matter is that it is obligatory to
enjoin what is good and forbid what is evil, and once he
has done his duty, the one who enjoins good cannot be
harmed by the misguidance of those who have gone astray.
This is indicated by several verses such as (interpretation
of the meaning):
"And fear the Fitnah (affliction and trial) which
affects not in particular (only) those of you who do wrong"
[al-Anfaal 8:25]
and the ahaadeeth which indicate that if people do
not enjoin what is good and forbid what is evil, then
Allaah will include them in His punishment. For example:
It was narrated that Abu Bakr al-Siddeeq (may Allaah
be pleased with him) said: "O people, you recite this
verse (interpretation of the meaning):
"O you who believe! Take care of your ownselves. If
you follow the (right) guidance [and enjoin what is
right (Islamic Monotheism and all that Islam orders one to
do) and forbid what is wrong (polytheism, disbelief and
all that Islam has forbidden)] no hurt can come to you
from those who are in error" [al-Maa'idah
5:105]
But I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say, `If the people see an
evildoer and do not take him by the hand [to put a stop to his
evil], soon Allaah will punish all of them." Narrated by
Abu Dawood, 4338; al-Tirmidhi, 2168; and al-Nasaa'i _
with a saheeh isnaad. Also classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi, no. 2448.
From Adwa' al-Bayaan, 2/169.
And Allaah knows best.
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9411: Helping someone to buy alcohol and other
haraam things
Question:
What is the ruling on a Muslim who knowingly
assists another "Muslim" by lending him money to buy
alcohol or provides the means of transportation to buy
cigarretes ,etc.?.
Answer:
Praise be to Allaah.
It is not permissible to help a kaafir or a Muslim to
buy alcohol or to do any other evil or sinful thing. The
one who does that is a loser and a sinner. Allaah forbade
that in the Qur'aan, when He said (interpretation of
the meaning):
"Help you one another in AlBirr and AtTaqwa
(virtue, righteousness and piety); but do not help one another
in sin and transgression" [al-Maa'idah
5:2]
The Messenger of Allaah (peace and blessings of
Allaah be upon him) cursed ten types of people with regard
to alcohol.
It was narrated that Anas ibn Maalik said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) cursed ten types of people with regard to alcohol: the
one who presses (the grapes, etc), the one for whom that
is done, the one who drinks it, the one who carries it,
the one to whom it is carried, the one who offers itut, the
one who sells it, the one who consumes its price, the one
who buys it and the one for whom it is bought.
Narrated by al-Tirmidhi, 1259; Ibn Maajah, 3381.
This hadeeth was classed as saheeh by Shaykh al-Albaani
in Saheeh al-Tirmidhi, no. 1041
So whoever drinks alcohol or helps someone else to
do so deserves the curse narrated in this hadeeth. So it is
not permissible for you to help anyone to drink alcohol or
to commit any other haraam action.
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12828: Husband's responsibility for his wife's shortcomings in prayer
Question:
If the wife do not pray regularly or do not fast or
violate other obligatory act, will the husband be responsible
for this on the day of judgement, will he be punished for
that and what is his responsibility under above situation
in this world?
Answer:
Praise be to Allaah.
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]
This aayah states that the man is the guardian of
the woman and is in charge of her. According to a
saheeh hadeeth, the Prophet (peace and blessings of Allaah
be upon him) said: "The man is the shepherd of the
members of his household and is responsible for his flock. Each
of you is a shepherd and is responsible for his flock. So
the man is a shepherd and is responsible for his flock."
The most important duty of the "shepherd" is to guide
his "flock" to obey the commands of Allaah by doing
that which Allaah has enjoined and abstaining from that
which He has forbidden. In this way he will be fulfilling
his duty of enjoining what is good and forbidding what
is evil. So the husband has to tell his wife to do that
which Allaah has enjoined upon her and he must forbid her
to do that which Allaah has prohibited. The greatest
duties that the Muslim must fulfil are the five daily prayers
and fasting Ramadaan. These are two of the pillars of
Islam. The husband must tell his wife to do these things and
to observe these two pillars regularly. It is not
permissible for him to be careless in this matter. The same applies
to all other obligatory duties. He must also forbid her to
do that which Allaah has forbidden, whether it is words
or deeds. If he sees that she is responding and obeying,
then that is what is required. But if she persists in
disobeying then the Muslim man should not stay with her, rather
he has to divorce her. How can a Muslim be pleased with
a wife who does not pray or who misses some of the
prayers, or does not fast in Ramadaan? This is something that
is not befitting for a Muslim. Allaah says (interpretation
of the meaning):
"The believers, men and women, are Awliyaa'
(helpers, supporters, friends, protectors) of one another; they
enjoin (on the people) AlMa`roof (i.e. Islamic Monotheism
and all that Islam orders one to do), and forbid (people)
from AlMunkar (i.e. polytheism and disbelief of all kinds,
and all that Islam has forbidden); they perform
As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey
Allaah and His Messenger. Allaah will have His Mercy on
them. Surely, Allaah is All-Mighty, All-Wise"[al-Tawbah
9:71]
Whoever does his duty of enjoining what is good
and forbidding what is evil has freed himself from blame
and is safe from the punishment of Allaah. But whoever
is careless and negligent is exposing himself to the
threat which Allaah has issued to those who neglect this
duty. Allaah says (interpretation of the meaning):
"Those among the Children of Israel who disbelieved
were cursed by the tongue of Dawood (David) and
`Eesa (Jesus), son of Maryam (Mary). That was because
they disobeyed (Allaah and the Messengers) and were
ever transgressing beyond bounds.
They used not to forbid one another from
Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which
they committed. Vile indeed was what they used to do"
[al-Maa'idah 5:78-79]
"O you who believe! Take care of your ownselves. If
you follow the (right) guidance [and enjoin what is
right (Islamic Monotheism and all that Islam orders one to
do) and forbid what is wrong (polytheism, disbelief and
all that Islam has forbidden)] no hurt can come to you
from those who are in error"[al-Maa'idah
5:105]
The mufassiroon said that "If you follow the
(right) guidance" means, if you fulfil your duty of enjoining
what is good and forbidding what is evil.
Shaykh `Abd al-Rahmaan al-Barraak. (www.islam-qa.com)
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22147: Is it necessary in order to denounce evil that it
be removed completely, or is it sufficient to reduce it
Question:
If I want to denounce some evil, but we cannot remove
it completely but we are able to reduce it, should we
get involved for that purpose? Or should we say that we
have to either remove it completely or not do anything at all?
Answer:
Praise be to Allaah.
The correct view is that we have to remove evil as
much as we can. Our efforts should be aimed primarily
at removing it completely. If we are not able to do that,
but we can reduce it or reduce some of its effects, then
the basic principles of sharee'ah dictate that we should
do that, especially since we are living at a time when
he evildoershave the upper hand and those who seek to
enjoin what is good and forbid what is evil and to call people
to Allaah are unable to achieve all that they want to do.
We can at least reduce the effects of evil; if there is
something that is difficult to remove, this is no excuse for not
doing what we can. We should not give up altogether
on something of which we can only do a part. Allaah
does not burden any soul beyond its scope, but we have to
be certain about the basic principle in this matter, which
is that the daa'iyah (caller) who wants to enjoin what is
good and forbid what is evil should not be content with a
partial solution or accept a reduction of the evil when it is
possible to eradicate it completely.
Often those who enjoin what is good and forbid what
is evil are content to reduce the evil without striving
to remove it… Like the one who tells a woman who
is showing a lot of her charms to non-mahram men to
cover all of that apart from the hands and face, even though
he is able to tell her to observe complete hijaab.
And like the one who passes by someone who is
playing singing and music loud, and he tells him to turn down
the sound of that evil.
And like the one who is asked to teach women or
girls, and he sets down the condition that they should
wear hijaab and not speak in soft voices, even though he
is able to demand that a screen be placed between him
and them so that they can hear his voice without him
seeing them.
Among the evidence concerning this matter that
is mentioned in the Qur'aan is what Moosa (peace be
upon him) did with the calf which the Children of
Israel worshipped and were devoted to. He said:
"We will certainly burn it, and scatter its particles in
the sea"
[Ta-Ha 20:97 _ interpretation of the
meaning]
The Sunnah is what the Prophet (peace and blessings
of Allaah be upon him) did with the masjid
al-diraar (a mosque built by way of harming and diselief, cf.
al-Tawbah 9:107), which had been built by the
hypocrites. He ordered that it should be burned after being detsroyed.
Al-Bukhaari and others narrated from the hadeeth of
Ibn Mas'ood (may Allaah be pleased with him) that he
said, "The Prophet (peace and blessings of Allaah be upon
him) entered Makkah on the day of the Conquest, and
there were three hundred and sixty idols around the
Ka'bah. He started hitting them with a stick that he had in
his hand, saying, `Truth has come and falsehood has
vanished. Truth has come and faslehood can neither create
nor resurrect anything." (Narrated by al-Bukhaari).
Another example was narrated by al-Bukhaari in
his Saheeh, in the hadeeth of Jareer ibn `Abd-Allaah
al-Bajali (may Allaah be pleased with him) who said,
"The Messenger of Allaah (peace and blessings of Allaah
be upon him) said to me, `Won't you relieve me from
Dhul-Khalasah?' I replied, `Yes, (I will relieve you).' So I
went along with one hundred and fifty cavalry from the
tribe of Ahmas who were skillful in riding horses. I used not
to sit firmly on a horse, so I informed the Prophet
(peace and blessings of Allaah be upon him) of that, and he
hit my chest with his hand till I saw the marks of his hand
on my chest and he said, `O Allah! Make him firm and
one who guides others and is guided (on the right path).'
Since then I have never fallen from a horse.
Dhul-l-Khalasah was a house in Yemen belonging to the tribe of
Jath'am and Bajeelah, and in it there were idols which
were worshipped, and it was called al-ka'bah." Jareer
went there, burnt it with fire and destroyed it.
When Jareer came to Yemen, there was a man who
used to tell fortunes and give good omens by casting arrows
of divination. Someone said to him, "The messenger of
the Messenger of Allaah (peace and blessings of Allaah
be upon him) is here, is present here and if he should
get hold of you, he will chop off your head." One day
while the man was using them (i.e. arrows of divination),
Jareer stopped there and said to him, "Break them (i.e.
the arrows) and testify that None has the right to
be worshipped except Allaah, or else I will chop off
your head." So the man broke those arrows and testified
that none has the right to be worshipped except Allah.
Then Jareer sent a man called Abu Artaa'ah from the tribe
of Ahmas to the Prophet (peace and blessings of Allaah
be upon him) to convey the good news (that
Dhul-Khalasah had been destroyed). So when the messenger reached
the Prophet (peace and blessings of Allaah be upon him),
he said, "O Messenger of Allaah! By Him Who sent
you with the Truth, I did not come until I left it like a
scabby camel." Then the Prophet (peace and blessings of
Allaah be upon him) said, "May Allaah bless the horses of
Ahmas and their men," five times.
The relevant points in this hadeeth are two: what he
did to Dhul-Khalasah, and how he dealt with the one
who used arrows for fortune-telling etc.
And it says in al-Fath: "This hadeeth indicates that it
is prescribed in Islam to remove things by which
people may be tempted, be they buildings or other things,
even if it is a person, an animal or an inanimate object." (8/73)
Another example is when Khaalid ibn al-Waleed
(may Allaah be pleased with him) was sent to al-`Uzza and
he cut down the three gum-acacia trees and destroyed
the house. When he told him what he had done, the
Prophet (peace and blessings of Allaah be upon him) told
him that he had not done anything. He told him to go
back and find that naked woman with dishevelled hair
who was pouring dust on her head, and so he went back
and killed her with a sword… When he came back to
the Prophet (peace and blessings of Allaah be upon him)
and told him, the Messenger of Allaah (peace and
blessings of Allaah be upon him) said, "That was al-`Uzza"
(Zaad al-Ma'aad, 3/414).
It was narrated from one of the salaf that he passed
by two boys who were playing in a hole in which there
were pebbles with which they were playing. He blocked it
up and forbade them to go there. Tafseer
al-Qurtubi, 8/340
But if the one who is enjoing good and forbidding evil
is unable to remove the evil completely, then he should
strive to reduce it as much as possible.
Ibn al-Qayyim (may Allaah have mercy on him)
said, when mentioning some of the lessons learned from
the battle of Tabook, "We also learn that places of sin in
which Allaah and His Messenger are disobeyed are to be
burned and destroyed, as the Messenger of Allaah (peace
and blessings of Allaah be upon him) burned the masjid
al-diraar (a mosque built by way of harming and diselief,
cf. al-Tawbah 9:107) and commanded that it should
be destroyed. This was a mosque in which prayers
were offered and the name of Allaah was mentioned, but it
had been built to cause harm and divide the believers, and
as a refuge for the hypocrites. In the case of places of
this type, the ruler has to put a stop to it, either by
destroying it and burning it, or by changing its appearance and
using it for a different purpose. If this was the case
concerning a mosque built for harming and disbelief, then places
of shirk whose cutodians promote taking those inside
them as rivals to Allaah are even more deserving of
being destroyed. The same applies to places of sin
and immorality, such as bars and places of evil. `Umar ibn
al-Khattaab burned an entire village in which wine was
sold, and he burned the shop of Ruwayshid al-Thaqafi
and called him Fuwaysiq. [Ruwayshid comes from a
word meaning "guided" and Fuwaysiq comes from a
word meaning "immoral." _ Translator]. And he burned
the fortress of Sa'd in which he was hiding away from
people. The Messenger of Allaah (peace and blessings of
Allaah be upon him) wanted to burn down the houses of
those who did not attend prayers in congregation or
Jumu'ah prayers; the only thing that kept him from doing that
was the woman and children who were not obliged to
attend these prayers, as he told us. (Zaad
al-Ma'aad, 3/571-572)
Islam Q&A
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12929: Drums on special occasions are an evil
Question:
What is the ruling on responding to an invitation (to
parties where there will be) some evils such as race horses
and drums, knowing that the one who is issuing the
invitation is a relative, but the occasion involves these evils?
Answer:
Praise be to Allaah.
It is not permissible to accept such invitation whens
these evils will be practiced openly. The same applies if
alcohol will be drunk openly or cigarettes will be smoked,
or promiscuous movies will be shown, or there will be
free mixing between men and women, or there will be
wantons displays of beauty (tabarruj) and no hijaab. But if you
are able to remove or reduce the evil, or if you attend
they will respect you and will not do these evil things,
then you should attend for that purpose. Otherwise, do not
go there, even if they are your relatives, except on
the condition that you can remove the evil.
Shaykh `Abd-Allaah ibn `Abd al-Rahmaan
al-Jibreen form Al-Hisbah magazine, issue no. 39, p. 14
(www.islam-qa.com)
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13817: What is the meaning of hisbah and rijaal al-hisbah?
Question:
We sometimes hear and read about hisbah
(guarding against infringements) and rijaal al-hisbah (men
who guard against infringements). Who are these men and
what is their job?
Answer:
Praise be to Allaah.
Rijaal al-hisbah (men who guard against
infringements) are people who devote their time to denouncing
visible evil whether they do that voluntarily or they are paid
for it from the Bayt al-Maal (treasury) of the Muslims.
Part of their job of hisbah is to denounce evil actions
in marketplaces and elsewhere such as:
1- Free mixing of the sexes and wanton display of
beauty (tabarruj) which are forbidden according to sharee'ah.
2- Imitation of either of the sexes by the other.
3- Men making approaches to women either verbally
or by their actions.
4- Profane, obscene or indecent speech.
5- Playing radios, TVs or recorders etc. near mosques
or in such a way as to disturb the worshippers.
6- Non-Muslims openly manifesting their beliefs or
the symbols of their religion, or showing disrespect
towards the symbols and rulings of Islam.
7- Displaying or selling pictures, books or video or
audio recordings which go against Islamic etiquette or
Islamic beliefs.
8- Displaying 3-D or promiscuous images, or the
symbols of non-Islamic religions such as the cross, the star
of David, images of the Buddha, and the like.
9- Manufacturing or promoting or trading in intoxicants.
10- Means that lead to immoral actions such as
adultery, homosexuality and gambling, or running houses
and places where evil and immoral actions may be committed.
11- Manifest bid'ah (innovation), such as
venerating certain times and places for which there is no sanction
in sharee'ah, or celebrating innovated, un-Islamic
festivals and occasions.
12- Practising witchcraft, magic and trickery in order
to consume people's wealth unlawfully.
13- Cheating in weights and measures.
Their work also involves the following:
1- Inspection of slaughterhouses to ensure that
slaughter of animals is done in the manner prescribed in sharee'ah
2- Inspection of boutiques and tailor shops catering
to women.
The presence of the police does not mean that there is
no need for these rijaal al-hisbah, because the police
force that exists in some countries does not denounce all
evil actions and put an end to them. Rather they seek to
enforce laws which at best include both truth and falsehood,
whilst the rijaal al-hisbah enjoin everything that Allaah and
His Messenger (peace and blessings of Allaah be upon
him) have enjoined and compel people to adhere to
the obligatory duties, and they forbid everything that
Allaah and His Messenger (peace and blessings of Allaah be
upon him) have forbidden, and they intervene to
prevent forbidden actions.
Al-Hisbah magazine, issue no. 39 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
12812: Can denouncing evil only be done with
the permission of the ruler?
Question:
Is it a condition for changing evil with one's hand
that one has the permission of the ruler?
Answer:
Praise be to Allaah.
Denouncing or changing evil comes in stages, as
stated in the hadeeth in which the Messenger (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]; and if he cannot, then with his heart
[by hating it and feeling that it is wrong]…" This is
general and applies both to the one who is seeking to remove
the evil and the one who is being denounced; it does not
apply to one and not to the other. But it is essential to
pay attention to circumstances: if seeking to remove an
evil will lead to an even greater evil, then it is not
permissible under any circumstances to denounce the one who is
doing it, whether he is a ruler or a subject. But if it is
known that the evil will be reduced and good will result
from that if it is denounced, then it must be done regardless
of whether the one who is being denounced is a ruler
or otherwise, because this is what is implied by the
hadeeth of the Messenger (peace and blessings of Allaah be
upon him). But it is not permissible to limit the meaning of
the words of Allaah or the words of His Messenger
(peace and blessings of Allaah be upon him) without any
sound evidence for doing so.
Shaykh `Abd-Allaah al-Ghunaymaan (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
9911: Is it permissible to rebel against the ruler?
Question:
There are people who think that because some of the
rulers commit acts of kufr and sin, we are obliged to rebel
against them and attempt to change things even if that results
in harming the Muslims in that country, at a time when
there are many problems in the Muslim world. What is
your opinion?
Answer:
Praise be to Allaah.
The basic comprehensive principle of sharee'ah is that
it is not permitted to remove an evil by means of a
greater evil; evil must be warded off by that which will remove
it or reduce it. Warding off evil by means of a greater evil
is not permitted according to the scholarly
consensus (ijmaa') of the Muslims. If this group which wants to
get rid of this ruler who is openly committing kufr is able
to do so, and can bring in a good and righteous leader
without that leading to greater trouble for the Muslims or a
greater evil than the evil of this ruler, then that is OK. But
if rebellion would result in greater trouble and lead to
chaos, oppression and the assassination of people who do
not deserve to be assassinated, and other forms of major
evil, then that is not permitted. Rather it is essential to be
patient and to hear and obey in matters of good, and to
offer sincere advice to the authorities, and to pray that
they may be guided to good, and to strive to reduce evil
and increase good. This is the correct way which should
be followed, because that is in the general interests of
the Muslims, and because it will reduce evil and
increase good, and because this will keep the peace and
protect the Muslims from a greater evil.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh al-`Allaamah `Abd al-`Azeez
ibn `Abd-Allaah ibn Baaz (may Allaah have mercy on
him), vol. 8, p. 202
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
10957: Attending wedding parties in which there
are objectionable things (munkaraat)
Question:
Is it permissible for a woman to attend a wedding party
if there will be some things which go against
sharee'ah, such as playing music and dancing to it, or
revealing clothes. Will her guardian such as her husband or
father be guilty of sin if he gives her permission to attend
this party? What is the ruling if the invitation comes from
a relative and if she does not accept it there is the fear of
a breakdown in family ties? Please advise us, may
Allaah reward you with good.
Answer:
Praise be to Allaah.
If the parties are as described in the question, it is
not permissible for anyone to accept the invitation, unless
he or she is able to remove the evil things (munkar). In
that case it is obligatory to accept the invitation for the
purpose of removing the evil. But if he is not able to do that,
then it is not permissible to attend these celebrations
which include all or some of these things which go
against sharee'ah. And it is not permissible for anyone to
allow his wife or daughter or other female relative under
his guardianship to attend these parties. If he says, I am
afraid that there will be a rift between me and my relatives
or that the ties of kinship will be broken, we say, then
let that happen, because when they disobeyed Allaah
by having parties of this kind, there is no duty to accept
their invitation. If they then break the ties, the sin is on
them and there is no sin at all on the one who refused to
attend these celebrations.
From Fataawa Fadeelat al-Shaykh Ibn `Uthaymeen
for al-Daw'ah magazine, issue # 1757, p. 37
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
8568: Can we sit with those who do not pray?
Question:
Can we sit with those who do not pray?
Answer:
Praise be to Allaah.
It is permissible to sit with them in order to advise
them and tell them to perform the obligatory prayers in
jamaa'ah (congregation), not to relax with them and enjoy
chatting to them. Otherwise it is haraam to sit with them.
From Fataawaa al-Lajnah al-Daa'imah, 12/371 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
9291: Ruling on being friendly towards someone who
is drinking alcohol, and pouring his drink for him
Question:
We have no choice but to attend parties held in the
work place (a school laboratory), where people drink beer
and other alcoholic beverages. But praise be to Allaah, we
do not go anywhere near those drinks. However, they have
a custom whereby a person has to be nice to the
person next to him and pour drink into his cup (beer or
whatever he is drinking), and that person returns the favour.
So they pour juice into my cup for me. What is the ruling
on my pouring beer into the other person's cup? Will i
be considered as one who offers (alcohol)?
Answer:
Praise be to Allaah.
If the situation is as described, it is haraam for you
to attend these parties and other gatherings with them,
if you are not able to change the evil action, because
then you are helping them to commit sin, or at least you
are keeping quiet about it. Both of them are haraam. We
ask Allaah to keep us and you safe.
Fataawa al-Lajnah al-Daa'imah, 12/359-360
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
8901: Going to public places in which there are evil
things [munkaraat]
Question:
Is it permissible for me to go on leisure outings with
my husband and children to places like parks, museums
and exhibitions, without mixing or missing the
prayers, knowing that by necessity I will uncover my face in
these places. Is it permissible for us to accompany our
children to beaches to swim, in spite of the immorality in
these places and the prevalence of nakedness and permissiveness there? How should we respond to
those who say that we are forbidden to enjoy that which
Allaah has created, and that a person cannot lower their gaze
to avoid seeing things that are forbidden by Allaah,
because they are so widespread in these places?
Answer:
Praise be to Allaah.
It is not permissible to go to places in which
munkaraat (evil things) are widespread. There is sufficient
enjoyment in the things which Allaah has permitted for us, and
we have no need of that which He has forbidden to us.
From Fataawaa al-Lajnah al-Daa'imah, 12/361 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
4097: Story of a man who used to sit with drinkers;
and who was Abu Thawr?
Question:
I was told that there was once a brother (I dont know if
he was one of the companions or at which point in
history he lived in) who used to sit with people who drank
alcohol solely for the purpose of making sure that on their
way home they did not injure themselves. Have you heard
of such a thing? Also waht can you tell me about Abu
Thaur? I have seen his name dmentioned in the
Fiqh-us-sunnah and I would like to know a little bit more about him.
Answer:
Praise be to Allaah.
What you have mentioned is a strange story, which
we have never heard of. But what we know and are
certain of is that sitting with people who are drinking alcohol
is haraam, because Allaah has forbidden the Muslims to
sit in gatherings where evil things are happening. Allaah
says (interpretation of the meaning):
"And when you (Muhammad) see those who engage in
a false conversation about Our Verses (of the Qur'aan)
by mocking at them, stay away from them till they turn
to another topic. And if Shaytaan (Satan) causes you
to forget, then after the remembrance sit not you in
the company of those people who are the Zaalimoon (polytheists and wrongdoers).
[al-An'aam 6:68]
"And it has already been revealed to you in the
Book (this Qur'aan) that when you hear the Verses of
Allaah being denied and mocked at, then sit not with them,
until they engage in a talk other than that; (but if you
stayed with them) certainly in that case you would be like
them. Surely, Allaah will collect the hypocrites and
disbelievers all together in Hell." [al-Nisaa' 4:140]
Some people who had been drinking wine were
brought to `Umar ibn `Abd al-`Azeez (may Allaah have mercy
on him) and he commanded that they should be flogged.
One of them offered the excuse that he had not actually
been drinking, but `Umar commanded that he should be
flogged along with the others, and he recited this aayah to
him. And Allaah knows best.
Concerning Abu Thawr, this is a brief glance at
his biography:
His name was Ibraaheem ibn Khaalid. His kunyas (agnomen, nicknames) were Abu `Abd-Allaah and
Abu Thawr, and he is best known by the latter.
He was born in Haroor in 170 AH. He was one of
the fuqahaa' of Iraq, and one of the scholars of hadeeth.
Imaam Ahmad praised him by saying, "I know that this man
has been following the Sunnah _ i.e., the correct belief _
for fifty years."
He lived for seventy years or more, and died in 240 AH.
See his biography in Siyar A'laam al-Nubalaa',
12/72. (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
10223: Sitting with a Muslim who takes drugs
Question:
Is it permissible for a Muslim to eat with a Muslim
who takes pills and drugs, or is it not permissible to eat
with him, especially if he is one's neighbour? Is it
permissible to speak to him or not? What should we do in
this situation?
Answer:
Praise be to Allaah.
If you are able to denounce their evil action and you
hope that they will respond, then sit with them in order to
advise them and tell them not to do that evil action, and
enjoin what is good, in the hope that Allaah will bring
about good through you. If they respond, then praise be to
Allaah, otherwise withdraw from them.
From Fataawaa al-Lajnah al-Daa'imah, 12/362
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
1812: Ruling on sitting with smokers when they
are smoking
Question:
It is no secret that the forbidden habit of smoking
is widespread, in the workplace, in the home and in
public areas. The question is, is it permissible to sit
with smokers? If a person is sitting with a smoker in his
home or in a public gathering, should he leave him and go out?
Answer:
Praise be to Allaah.
As the brother has mentioned, smoking is haraam
because of the general evidence that indicates that it is
haraam. There is no specific text from the Messenger
SAWS (peace and blessings of Allaah be upon him),
because smoking only emerged recently, but the principles
of sharee'ah are general in application, and some
indications in some reports indicate that it is haraam. If a smoker
sits next to you and wants to smoke, then advise him
gently and kindly. Tell him, "My brother, this is haraam, and
it is not permissible for you."
I think that if you advise him kindly and gently, he
will refrain from smoking, as we and others have found
out by experience. If he does not refrain from smoking,
then you have to leave him, because Allaah says
(interpretation of the meaning):
"And it has already been revealed to you in the
Book (this Qur'aan) that when you hear the Verses of
Allaah being denied and mocked at, then sit not with them,
until they engage in a talk other than that; (but if you
stayed with them) certainly in that case you would be
like them…" [al-Nisa' 4:140]
But this is when it is in a public place. If it is in
the workplace and you advise him but he does not
refrain, then there is no sin on you, because this is the matter
of necessity and you could not get away from him.
Liqa' al-Baab al-Maftooh by Ibn `Uthaymeen,
54/101. (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
2601: Destroying a place of evil without anyone knowing
Question:
They are building a nightclub in my community and
we have tried to no avail to stop this. This will bring
great immorality and corruption to our community, both
to Muslims and non-Muslims. According to the shari'ah,
is it allowed to destroy this place if no one is caught and
the owner will lose all the money he invested in it. Is this
an acceptable form of reducing evil as commanded in
the Quran?
Answer:
Praise be to Allaah.
We put this question to our shaykh, Shaykh `Abd
al-Rahmaan al-Barraak, who answered as follows:
Allaah says (interpretation of the meaning):
"Let there arise out of you a group inviting to all that is
good, enjoining al-Ma'ruf (Islamic monotheism and all
that Islam orders one to do), and forbidding
al-munkar (polytheism and all that Islam has forbidden)…"
[Aal `Imraan 3:104].
The Prophet (peace and blessings of Allaah be upon
him) said: "Whoever of you sees an evil action, let him
change it with his hand [by taking action against it], and if
he cannot, then with his tongue [by speaking out against
it], and if he cannot, then with his heart [by feeling that it
is wrong], and this is the weakest of faith."
(Reported by Muslim, no. 70).
Allaah says (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can…"
[al-Taghaabun 64:16].
With regard to the evil thing that you mention in
the question, you should try to change it or get rid of it
as much as you can, so that you eliminate it or at least
reduce it. This can be done by taking the matter to the people
in authority who have the power to eliminate it or move
it to another area, or by talking to the owner of the site
and asking him to stop investing in evil which will only
cause harm to him in this world and the next, and to invest
in something that will be of benefit to him and the
people living in the neighbourhood, without causing them
any harm in either their spiritual or worldly affairs.
As for taking action by destroying the nightclub,
as mentioned in the question, this is not permitted, even
if the one who does this is sure he will not get caught.
The evil resulting from such an action is too great, such as
the destruction of property which is it not permissible
to destroy, and the accusation and torture of innocent
people that is bound to happen during the investigation of
the incident. Moreover, the owners of the nightclub may
not give up, and are most likely to try again to build the
place. Beware, my zealous brother, of being too hasty to
change evil things without thinking about the consequences. It
is a good job that you asked this question so that
matters might become clear to you, which they surely are
now. And Allaah is the Guide to the Straight Path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
2282: Dealing with a person whose sin repeatedly hurts one
Question:
Asslamualaikum
If a person commits a sin which hurts you, and
they repeatedly do it what should one do ??
Answer:
Praise be to Allaah.
What you should do is advise the person who is committing sin, whether the sin hurts you directly or
not, because enjoining what is good and forbidding what
is evil is an important obligation which Muslims
are supposed to do all the time, as Allaah says
(interpretation of the meaning): "And when a community among
them said: `Why do you preach to a people whom Allaah
is about to destroy or to punish with a severe torment?'
(the preachers) said: `In order to be free from guilt
before your Lord (Allaah), and perhaps they may fear
Allaah.'" [al-A'raaf 7:164]
In his tafseer (commentary) of this aayah, Ibn
Katheer said: "Here Allaah is describing how the people of
that town had split into three groups: those who
committed sin by using tricks to catch fish on the Sabbath
(which Allaah had forbidden them to do), those who told
them not to do this wrong deed and boycotted them, and
those who kept quiet, neither committing the sin not
speaking out against it. But this third group said to those who
were telling the sinners not to do it: `Why do you preach to
a people whom Allaah is about to destroy or punish with
a severe torment?' i.e., why do you warn these people
when you know they are doomed and they deserve to
be punished by Allaah, and your telling them not to do it
is of no benefit? The preachers said to them, `In order to
be free from guilt before your Lord (Allaah),'
i.e., we are doing this out of obedience to your Lord, Who
has instructed us to enjoin what is good and forbid what
is evil; `and perhaps they may fear
Allaah,' i.e., perhaps this warning may make them stop what they are
doing and return to Allaah in repentance, for if they
repent, Allaah will accept their repentance and have mercy
on them."
The Muslim should use different styles of warning
and calling people to Islam. Sometimes he uses a soft
and encouraging tone, describing the rewards for
obedience; sometimes he warns of the punishment for
disobedience; sometimes he may tell stories which illustrate an
important lesson; sometimes he explains the bad consequences
of sin on the person's life, and so on.
If a person can no longer bear to be close to this
sinner, and there is no benefit in advising him, then he
should keep away from him and have nothing to do with
him. And Allaah is the source of strength and the Guide to
the right path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
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