Part 1
43270: Ruling on saying that the attitude of the kuffaar
is better than the attitude of the Muslims
Question:
Is it permissible for a Muslim to say that some of the
kuffaar have a better attitude than some of the Muslims?.
Answer:
Praise be to Allaah.
If you say that the attitude of the kuffaar is better than the
attitude of the Muslims _ in absolute terms _ then this is haraam,
no doubt about it. In fact the one who says that should be asked
to repent, because the most important attitude is a person's
attitude towards Allaah, and correct etiquette towards Him means
not worshipping anyone other than Him. This attitude is to be
found only among the Muslims and not others, and this general
usage includes all the Muslims, and there must be some of them
who have a proper Islamic attitude and follow the laws of Allaah.
But preferring the attitude of some of the kaafirs to the
attitude of some Muslims is a mistake, because the bad attitude of
the kuffaar towards their Lord, may He be exalted, and their
Prophets (peace be upon them) is bad enough. They insulted Allaah
and claimed that He has a son, and they slandered their Prophets
and told lies about them. What good can their attitude towards
people do them when their attitude towards their Lord is among the
worst of attitudes?
Moreover, how can we look at the attitude of ten or one
hundred kaafirs, and determine from that that their attitude is good,
and forget the attitude of most of the Jews and Christians? How
often have they betrayed the Muslims, how often have they
destroyed their homes, how often have they tempted them away from
their religion, how often have they destroyed their wealth [?],
how often have they plotted and conspired against them?
The good attitude of a few of them does not count against
the bad attitude of most of them, let alone the fact that this
good attitude of their serves the same purpose, for they only want
to benefit themselves and serve their own worldly interests, in
most cases.
Shaykh Ibn Baaz (may Allaah have mercy on him) was
asked about someone who was comparing Muslim workers to
non-Muslim workers. He said: the non-Muslims are honest and I
can trust them, and their demands are few and their work is good,
but those (Muslims) are the exact opposite _ so what is your opinion?
He said: They are not Muslims in the true sense of the word
even though they claim to be Muslims. Those who are Muslims in
the true sense of the word are better and more honest and more
sincere than the kuffaar. What you said is a mistake and you should
not say it. If the kuffaar are honest with you and fulfil their trusts
so as to get what they want from you and to take jobs from
our Muslim brothers, this is their only goal. They may pretend to
be serving your interests but in fact they are only serving their
own interests so that they can take money and so that you will
prefer them.
What you have to do is only employ good Muslims. If you
see Muslims who are not righteous then advise them and guide
them. Then if they follow the right path, all well and good,
otherwise you should send them back to their countries and bring
others. Ask the agent who chooses employees for you to choose
good people who are known to be honest, and who are known to
pray and be righteous, and not to choose just anyone.
Undoubtedly this is a trick of the Shaytaan, whereby he says
to you: These kaafirs are better than the Muslims, or are more
honest, and so on. All of that is because the enemy of Allaah and
his troops know of the great evil that results from employing
kuffaar instead of Muslims. So he makes that idea attractive to them
and encourages them to employ non-Muslims and leave the
Muslims, and even to employ enemies of Allaah, thus giving
precedence to this world over the Hereafter. There is no power and no
strength except with Allaah.
I have even heard that some of them say that the Muslims
pray and miss work because of their prayers, and the kuffaar do
not pray so they do more work. This is like what we have
mentioned above; it is a very serious matter to regard the Muslims' prayer
as something objectionable and to employ kaafirs because they
do not pray. Whatever happened to faith and piety?
Whatever happened to fear of Allaah? How can you criticize your
Muslim brothers for praying? We ask Allaah to keep us safe and sound.
Fataawa Noor `ala al-Darb
Shaykh Ibn `Uthaymeen (may Allaah have mercy on him)
was asked about describing the kuffaar as honest, trustworthy
and good workers.
He replied: Even if that is true, their lies, deceit, betrayal
and theft are far worse than what is found in some Muslim
countries. This is well known. If it is true, these are qualities that
are advocated by Islam, and the Muslims should be striving
harder to acquire these characteristics so that they may acquire a
good attitude as well as earning reward. But the kuffaar only aim
to achieve material gains by means of these attitudes, so they
are honest in their dealings so as to attract others to them.
But if the Muslim acquires these characteristics, in addition
to material purposes he also seeks to fulfil a shar'i aim, which is
to acquire faith and earn reward from Allaah. This is the
difference between the Muslim and the kaafir.
With regard to the claims about honesty in kaafir countries
_ whether eastern or western _ if this is true, it is only a little
of goodness in comparison to the great evil, even if it is
nothing more than the fact that they deny the rights of the One
Whose rights are the greatest of all, namely Allaah _ may He be
exalted and glorified. "joining others in worship with Allaah is a
great Zulm (wrong) indeed" [Luqmaan 31:13 _ interpretation of
the meaning]. No matter how much good these kaafirs may do, it
is still greatly outweighed by their bad deeds, kufr and
wrongdoing, so there is no goodness in them.
Majmoo' al-Fataawa, 3.
Shaykh al-Islam Ibn Taymiyah said: The help of the ahl
al-dhimmah (non-Muslims living under Muslim rule) should
not be sought in government work or record-keeping, because
that leads to many evil consequences. Ahmad was asked about
the report of Abu Taalib with regard to collecting taxes, and he
said: Their help should not be sought in anything.
Al-Fataawa al-Kubra, 5/539
It says in Fath al-`Ali al-Maalik fi Fatwa `ala Madhhab
Maalik: Preferring a kaafir to a Muslim is apostasy if that is on the
basis of religion, otherwise it is not. (2/348).
See also question no. 13350. Islam Q&A (www.islam-qa.com)
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11266: Ruling on taking sinners as friends
Question:
Is it permissable for a man who practice islam to talk, be
friendly, and take a person who is muslim by name alone who
drinks alcohol and does not pray as a friend and a helper? what is
the ruling regarding taking those who do not practice their
religion and go directly agains allah's commandments as friends
and helpers?.
Answer:
Praise be to Allaah.
Sins are of two types:
1 _ Those which constitute kufr and put a person beyond the
pale of Islam _ we seek refuge with Allaah. The one who
commits such sins is a kaafir who is beyond the pale of Islam if
the conditions for describing him as a kaafir are met and there are
no impediments to doing so _ such as one who associates others
in worship with Allaah, or does not pray at all, and so on.
2 _ Sins which do not constitute kufr and do not put a
person beyond the pale of Islam, but the one who does them is
described as faasiq (rebellious evildoer) and a believer who is lacking
in faith, such as zina (illicit sexual relationships), drinking
alcohol and so on, if he does not regard these actions as permissible.
If he does regard them as permissible, then this puts him
beyond the pale of Islam, if the conditions for describing him as a
kaafir are met and there are no impediments to doing so. The belief
of Ahl al-Sunnah wa'l-Jamaa'ah and the consensus of the salaf
is that a person who commits a major sin but does not regard it
as permissible is not to be regarded as a kaafir. For more
information see the answer to question no.
9924.
Once this is understood, then the ruling on making friends
with people is based on the above.
It is not permissible to take kaafirs as close friends, or to
mix with them and feel friendly towards them, or to live
amongst them and take them as friends, or to love them, or to prefer
them over the believers and so on. Allaah says (interpretation of
the meaning):
"You (O Muhammad) will not find any people who believe
in Allaah and the Last Day, making friendship with those
who oppose Allaah and His Messenger (Muhammad), even
though they were their fathers or their sons or their brothers or
their kindred (people). For such He has written Faith in their
hearts, and strengthened them with Rooh (proofs, light and true
guidance) from Himself. And He will admit them to Gardens
(Paradise) under which rivers flow, to dwell therein (forever). Allaah
is pleased with them, and they with Him. They are the party
of Allaah. Verily, it is the party of Allaah that will be the successful"
[al-Mujaadilah 58:22]
But we are obliged to treat them fairly and justly, and not
wrong them or commit acts of aggression against them with no
shar'i reason. It is permissible to interact with them by buying,
selling, lending, etc. It is narrated in saheeh reports that the Prophet
(peace and blessings of Allaah be upon him) borrowed a weapon
from Safwaan ibn Umayyah, and that he bought food from the Jews.
With regard to sinning Muslims, we should love them
according to the faith that they have, and hate them according to the
sins and immoral actions they commit, but being friends with
them goes against the words of the Prophet (peace and blessings
of Allaah be upon him): "The likeness of a good companion and
a bad companion is that of a perfume seller and one who works
the bellows. With the perfume seller, either he will give
you something or you will buy something from him, or you will
notice a good smell from him, but with the one who works the
bellows, either he will burn your clothes or you notice a bad smell
from him." Narrated by Muslim, no. 2628.
But if the intention behind sitting with this person is to soften
his heart and call him to Allaah, and guide him to the right path,
then this is a virtuous action, as Allaah says (interpretation of
the meaning):
"And who is better in speech than he who [says: "My Lord
is Allaah (believes in His Oneness)," and then stands firm
(acts upon His Order), and] invites (men) to Allaah's
(Islamic Monotheism), and does righteous deeds"
[Fussilat 41:33]
But this is subject to the condition that he should not have
any effect on you or cause you any harm when you are seeking good.
Based on the above, if the person you are asking about does
not pray at all, then he is a kaafir, because the most correct
scholarly view, which is the view of the salaf, if that the one who does
not pray is a kaafir in the sense of major kufr, and is beyond the
pale of Islam. For more information on the evidence on that,
please see questions no. 2182, 5208,
6035, 33007, 10094. Based on this, it is not permissible to befriend him or be close to
him, rather he should be called to repent to Allaah and pray
regularly. Allaah says (interpretation of the meaning):
"But if they repent [by rejecting Shirk (polytheism) and
accept Islamic Monotheism], perform As-Salaah
(Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion"
[al-Tawbah 9:11]
It should be noted that keeping company with good people
is something enjoined by our Lord, may He be exalted, and
our Prophet (peace and blessings of Allaah be upon him),
as mentioned in the hadeeth quoted above. And Allaah
says (interpretation of the meaning):
"O you who believe! Fear Allaah, and be with those who
are true (in words and deeds)"
[al-Tawbah 9:119]
"And keep yourself (O Muhammad) patiently with those who
call on their Lord (i.e. your companions who remember their
Lord with glorification, praising in prayers, and other righteous
deeds) morning and afternoon, seeking His Face"
[al-Kahf 18:28]
And Allaah knows best.
For more information see Fataawa al-Shaykh Ibn
`Uthaymeen, 3/31.
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38284: The danger of studying in the kaafir schools
Question:
My daughter goes to public school, in order to help her
feel comfortable about her being a muslim among non muslims,
I suggested to the teacher that I would do something for
the classroom about Ramadan and Eid-el-fitr. Do you have
any suggestions on what I can do for the kindergarten class?.
Answer:
Praise be to Allaah.
Firstly: there is no doubt that staying in the kaafir lands poses
a grave danger to the religion and morals of the Muslim. Hence
we should beware of that and try to avoid it, and set out
conditions which will prevent the Muslim from falling into that great
danger. The Muslim who stays in a kaafir country must meet
two conditions, as follows:
1 _ His religious commitment should be secure, in the sense
that he should have sufficient knowledge and faith to give him
the strength to remain steadfast in his religious commitment and
to avoid going astray.
2 _ He should able to practise his religion openly by
establishing the symbols of Islam with no impediment. Otherwise it is
not permissible for him to stay there and he must migrate (hijrah)
in that case. Ibn Qudaamah (may Allaah have mercy on him)
said, when discussing the different Islam & Muslims of people with regard
to migration:
The first group is those for whom migration is obligatory;
these are the ones who are able to migrate and who are not able
to practise their religion openly, who are not able to establish
the duties of Islam whilst remaining among the kuffaar. These
people have to migrate because 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?'"
[al-Nisa' 4:97]
This is a stern warning which indicates that migrating
is obligatory. Establishing the duties of Islam is obligatory for
the one who is able to do that, and migration (hijrah) is a
necessary part of these obligatory duties: whatever is essential to
the fulfillment of an obligatory duty is also obligatory.
See al-Mughni, 8/457; Majmoo' Fataawa Ibn
`Uthaymeen, 3/25-30
Whatever is essential to the fulfillment of an obligatory duty
is also obligatory. But there are some cases in which it is
permissible for a Muslim to stay in a kaafir country.
Please see question no. 13363
2 _ For those who stay among the kuffaar for a reason, such
as studying, the danger is even greater, because the student feels
a need for his teacher, which may lead to him being friendly
towards him and pretending to approve of his ways. Moreover, the
student usually feels inferior to his teacher, then he starts to venerate
him and adopt his views. Moreover the student will inevitably
have friends during his period of study. For all of these reasons
we must be very cautious indeed, and in this case in addition to
the conditions mentioned above there are other conditions,
which include the following:
1 _ The student should be very mature, so that he can
distinguish between truth and falsehood. Hence sending students who
are very young involves a serious danger to their
religious commitment, morals and beliefs.
2 _ The student should have sufficient knowledge of Islam to
be able to distinguish truth from falsehood, lest he become
confused and be deceived by them.
3 _ He should have enough religious commitment and faith
to protect him against kufr and immorality, because those who
are weak in these areas will not be safe.
4 _ He should have a need for the knowledge for which he
is going there, in the sense that learning this will serve the
interests of the Muslims and there is no equivalent available in
Muslim schools, otherwise it is not permissible for him to stay among
the kuffaar.
Hence the Prophet (peace and blessings of Allaah be upon
him) said: "I disavow myself of any Muslim who settles among
the mushrikeen." Narrated by Abu Dawood, 2645; al-Tirmidhi,
1604; classed as saheeh by al-Albaani in
al-Irwa', 1207.
For all these reasons it is essential to be cautious with regard
to this matter, especially when sending the young to their
schools and even kindergartens, because that poses a threat to
their behaviour and morals.
You are well aware that the danger to your children is not
restricted to their joining them in their festivals, rather the danger is
there simply because of their mixing with them and living among
them. So you, as a father, have to be wise in that and understand
these dangers, and protect your children from being contaminated
with their ideas or being influenced by them. Allaah says
(interpretation of the meaning):
"O you who believe! Ward off yourselves and your
families against a Fire (Hell)…"
[al-Tahreem 66:6]
Your children are a trust that have been given to you; if you
can educate them only in Islamic school or with Muslim
teachers, then do so, and it is better to err on the side of caution. Beware
of everything that could damage their religious commitment
and behaviour. I ask Allaah to help you and to protect you and
to make goodness easy for you wherever it is. And Allaah is
the source of strength.
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48966: Greeting a kaafir first
Question:
Is it permissible for a Muslim to great a non-Muslim first?.
Answer:
Praise be to Allaah.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on him)
was asked about the ruling on greeting non-Muslims. He replied
as follows:
Greeting a non-Muslim first is haraam and is not
permitted, because the Prophet (peace and blessings of Allaah be upon
him) said: "Do not initiate the greeting with the Jews and
Christians, and if you meet them in the street push them towards the
narrowest part of it." But if they greet us we have to respond to them,
because of the general meaning of the verse in which Allaah
says (interpretation of the meaning):
"When you are greeted with a greeting, greet in return with
what is better than it, or (at least) return it equally"
[al-Nisa' 4:86]
The Jews used to greet the Prophet (peace and blessings of
Allaah be upon him) by saying, "Al-saam `alaykum ya
Muhammad (Death be upon you, O Muhammad)," praying that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
would die. So the Prophet (peace and blessings of Allaah be upon
him) said: "The Jews say `al-saam `alaykum (death be upon you),'
so if they greet you, then say, `Wa `alaykum (and also upon you).'"
If a non-Muslim greets a Muslim by saying "al-saamu
`alaykum," then we should respond by saying "wa `alaykum (and also
upon you)." The fact that the Prophet (peace and blessings of
Allaah be upon him) said "wa `alaykum" indicates that if they were
saying "al-salaamu `alaykum (peace be upon you)," then peace will
also be upon them, i.e., whatever they say to us, we say to them.
Hence some of the scholars said that if a Jew, Christian or other
non-Muslim clearly says "al-salaamu `alaykum," it is permissible
for us to say " `alaykum al-salaam (upon you be peace)."
Similarly it is not permissible to initiate a greeting such as
Ahlan wa sahlan (welcome) and the like, because that is a kind
of honouring them. But if they say something like that to us,
then we should say something similar to them, because the
greeting should be returned in like manner and each person should
be given his due. It is well known that the Muslims are higher
in status before Allaah, so they should not humiliate themselves
in front of non-Muslims by greeting them first.
So, in conclusion, it is not permissible for us to greet
non-Muslims first, because the Prophet (peace and blessings of Allaah be
upon him) forbade that, and because this is a humiliation for the
Muslim when he starts to honour a non-Muslim. The Muslim is higher
in status before Allaah, so he should not humiliate himself in
this manner. But if we are greeted then we should return the
greeting in similar terms.
Similarly it is not permissible for us to greet them first with
words such as Ahlan wa sahlan (welcome), Marhaban (hello) and
so on, because that is a kind of honouring them, so it is like
initiating the greeting of salaams with them. Majmoo'
al-Fataawa, 3/33.
If there is a need to greet a kaafir first, there is no sin in that,
but it should be something other than the greeting of salaam, such
as saying Ahlan wa sahlan or How are you, etc. In that case
the greeting is for a reason, not to honour him.
See al-Mawsoo'ah al-Fiqhiyyah, 25/168.
Ibn al-Qayyim (may Allaah have mercy on him) said in
Zaad al-Ma'aad (2/424), concerning greeting a kaafir first:
A group of scholars said: It is permissible to greet him first if
that serves a purpose, or for fear of his harm, or because of blood
ties, or for a reason that requires that.
And Allaah knows best.
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21694: Guidelines concerning imitation of the kuffaar
Question:
What are the definitions of imitating the west? Does
everything that is modern and new and has come to us from the west
imply imitation of them? In other words, when can we say
that something is haraam because it is an imitation of the kuffaar?.
Answer:
Praise be to Allaah.
It was narrated that Ibn `Umar said: "The Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
`Whoever imitates a people is one of them.'" (Narrated by Abu
Dawood, al-Libaas, 3512. Al-Albaani said in
Saheeh Abi Dawood, (it is) hasan saheeh. No. 3401).
Al-Munaawi and al-`Alqami said: i.e., dressing as they
dress, following their way of life in clothes and some of the things
they do.
Al-Qaari said: i.e., whoever imitates the kuffaar, such as in
how one dresses, etc., or imitates the evil and immoral people, or
the Sufis or the righteous, is one of the people whom he
imitates, whether they are good or bad.
Shaykh al-Islam Ibn Taymiyah said in al-Siraat
al-Mustaqeem: Imaam Ahmad and others quoted this hadeeth as evidence.
This hadeeth at the very least implies that it is haraam to imitate
them, as Allaah says (interpretation of the meaning):
"... And if any amongst you takes them [Jews and Christians]
as Awliyaa' [friends, helpers]), then surely, he is one of them…"
[al-Maa'idah 5:51]
This is similar to the view of `Abd-Allaah ibn `Amr who
said: "Whoever settles in the land of the mushrikeen and
celebrates their Nawroz (new year) and Mahrajaan (festival) and
imitates them until he dies will be gathered with them on the Day
of Resurrection." This may be interpreted as referring to
absolute imitation which implies kufr and as meaning that imitation
in part is therefore haraam; or it may be interpreted as meaning
that he is one of them to the extent that he imitates them, whether it
is in ideas of kufr, sin or partaking in a ritual. It was narrated
from Ibn `Umar that the Prophet (peace and blessings of Allaah
be upon him) forbade imitating the non-Arabs and said,
"Whoever imitates a people is one of them." This was also mentioned by
al-Qaadi Abu Ya'laa. This was quoted by more than one of
the scholars to show that it is makrooh to imitate forms of dress
of the non-Muslims which are not known among the Muslims.
See `Awn al-Ma'bood Sharh Sunan Abi
Dawood.
Imitating the kuffaar falls into two Islam & Muslims:
Imitation that is haraam and imitation that is permitted:
The first type is imitation that is haraam: this means
knowingly doing things that are unique characteristics of the religion of
the kuffaar and that have not been referred to in our religion. This
is haraam and it may be a major sin; in some cases a person
may even become a kaafir by doing that, according to the
evidence, whether a person does that because he agrees with the kuffaar,
or because of his whims and desires, or because of some
specious arguments which make him feel that doing it will being
him benefit in this world and the next. If it is asked, is the one
who does that out of ignorance a sinner, such as one who
celebrates Christmas? The answer is that the one who is ignorant is not
a sinner because he was unaware, but he has to be told, and if
he persists he becomes a sinner.
The second type is imitation that is permissible. This means
doing something which is not originally taken from the kuffaar, but
the kuffaar do it too. This does not involve a prohibition on
resembling them, but one may miss out on the benefits of differing
from them.
Imitating or resembling the People of the Book (Jews
and Christians) and others with regard to worldly matters
is permissible only when the following conditions are met:
1 _ That should not be any of their traditions or rituals by
which they are distinguished.
2 _ That should not be part of their religion. A matter can
be proven to be part of their religion though a trustworthy
source, such as an aayah of the Qur'aan or a hadeeth of His
Messenger, or via well-established reports, such as the prostration of
greeting which was permitted to the previous nations.
3 _ That should not be anything in Islam which refers
specifically to that matter. If there is a specific reference in Islam,
either approving or disapproving of it, then we must follow what
our religion says about it.
4 _ This resemblance should not lead to going against any of
the commands of sharee'ah.
5 _ That should not involve celebrating any of their festivals.
6 _ The resemblance should be only according to what is
needed, and no more.
See al-Sunan wa'l-Athaar fi'l-Nahy `an al-Tashabbuh
bi'l-Kuffaar by Suhayl Hasan, p. 58-59
Islam Q&A
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22181: Accepting a gift with strings attached from a
non- Muslim
Question:
I am a Muslim student studying in America. We are planning
to build an Islamic center in the town where I am staying.
The university has donated the land where the center is to be
built, but they have stipulated a number of conditions in the
contract according to which we may get the land and build our center
on it. This has made some of the brothers object to accepting
this land.
These conditions include the following:
1- That the administration of the center be subject to state
and university laws.
2- That the university has the right to take back its gift and
resume ownership of the land.
3- That the center should not be only for Muslims, rather it
should be for Muslims and others. Is it permissible to accept this
land under these conditions?.
Answer:
Praise be to Allaah.
If the matter is as described, then it is not permissible to
accept this gift, because of the evil consequences which will result
from implementation of these conditions, such as the subjection of
the center to university laws and regulations, which are unknown
to the recipients and some of which may go against Islam. The
same applies to the subjection of the center to state laws; it is
well known that some of their laws go against Islam. Similarly,
their stipulation that the center should be for Muslims and others,
such as Jews, which means that the Muslims will be building a
center in which Christian and Jewish rituals will be observed. This
will cause many problems. They have also stipulated that the
giver has the right to take back the gift and ownership of the land
will revert to the university, and other stipulations mentioned in
the contract. This is also contrary to Islamic sharee'ah.
And Allaah is the Source of strength.
Fataawa al-Lajnah al-Daa'imah, 16/178-179.
(www.islam-qa.com)
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22182: Are the Christians who exist nowadays the
closest to us in love and friendship?
Question:
In His Book, Allaah says of the Christians (interpretation of
the meaning):
"Verily, you will find the strongest among men in enmity to
the believers (Muslims) the Jews and those who are Al
Mushrikoon, and you will find the nearest in love to the
believers (Muslims)those who say: `We are Christians'"
[al-Maa'idah 5:82]
It is well known that at present they are extremely hostile
towards Islam. So what should our attitude be towards them? Is
it permissible to curse them as we are allowed to curse the
Jews? This issue is confusing me a great deal.
Answer:
Praise be to Allaah.
The praise mentioned in these verses should not cause
any confusion regarding the Christians or make us refrain from
cursing them. The description in the verse does not include all
Christians, rather it refers to a group among them who responded to the
truth and were not too arrogant to follow it. This is what is implied
by the context of the verses asked about:
"Verily, you will find the strongest among men in enmity to
the believers (Muslims) the Jews and those who are
Al-Mushrikoon, and you will find the nearest in love to the believers
(Muslims) those who say: "We are Christians." That is because
amongst them are priests and monks, and they are not proud.
And when they (who call themselves Christians) listen to
what has been sent down to the Messenger (Muhammad), you see
their eyes overflowing with tears because of the truth they
have recognized. They say: "Our Lord! We believe; so write us
down among the witnesses"
[al-Maa'idah 5:82-83 _ interpretation of the meaning]
These verses are speaking of some Christian people who,
when they came to know the truth, became Muslim and declared
their faith.
The great scholar Ibn al-Qayyim said concerning these verses:
What is meant is that the people described here, when they
realized that he was the Messenger of Allaah according to the
description that they had, they could not stop their eyes from weeping
or their hearts from hastening to believe.
With regard to cursing those among the Christians who do
not believe in Muhammad (peace and blessings of Allaah be
upon him), there is innumerable definitive evidence which points
to that, such as the hadeeth narrated by al-Bukhaari and Muslim
in their Saheehs from `Aa'ishah (may Allaah be pleased with
her), which says that the Messenger of Allaah (peace and blessings
of Allaah be upon him) said, during his final illness: "May
Allaah curse the Jews and Christians, for they took the graves of
their Prophets as places of worship." How can they not be cursed
when Allaah has described them in His Book as follows?
"Surely, they have disbelieved who say: `Allaah is the
Messiah [`Eesa (Jesus)], son of Maryam (Mary).'" [al-Maa'idah 5:72]
"Surely, disbelievers are those who said: `Allaah is the third
of the three (in a Trinity).'" [al-Maa'idah 5:73]
And there are other texts which speak of their kufr
(disbelief) and misguidance.
Among the verses which speak of their ultimate destiny is
the last of the verses in the passage referred to by the
questioner, where Allaah says (interpretation of the meaning):
"But those who disbelieved and belied Our Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.), they shall
be the dwellers of the (Hell) Fire" [al-Maa'idah 5:86]
From a fatwa of Shaykh Ibn Ibraaheem. Majallat al-Buhooth
al-Islamiyyah, 58/36-39.
Islam Q&A (www.islam-qa.com)
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46797: Can a Muslim accept a gift from his
kaafir brother?
Question:
What is the ruling on two brothers, one of whom is a Muslim
and the other is a mushrik and rich. Is it permissible for the
Muslim brother to accept a gift from his kaafir, mushrik brother, or not?.
Answer:
Praise be to Allaah.
It is permissible for a Muslim to accept a gift from his brother
if he is a kaafir or a mushrik, because that may soften his heart
and Allaah may guide him to Islam.
And Allaah is the Source of strength.
Fataawa al-Lajnah al-Daa'imah, 16/183. (www.islam-qa.com)
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21314: Is using the Christian calendar regarded
as befriending the kuffaar?
Question:
Is using the Christian calendar regarded as befriending
the kuffaar?.
Answer:
Praise be to Allaah.
It is not regarded as befriending them, but it is regarded
as imitating them.
The Christian calendar existed at the time of the Sahaabah,
but they did not use it, rather they ignored it and used the
Hijri calendar.
They established the Hijri calendar and did not use the
Christian calendar even though it existed at their time. This indicates
that the Muslims should be independent of the kaafirs' customs
and traditions, especially since the Christian calendar is a symbol
of their religion, because it is based on veneration and
celebration of the birth of the Messiah at the turn of the year. This is
an innovation introduced by the Christians, which we do not
share or follow, so if we use their calendar that means we are
imitating them.
Praise be to Allaah, we have the Hijri calendar which
was established for us by the caliph `Umar ibn al-Khattaab (may
Allaah be pleased with him), in the presence of the Muhaajireen
and Ansaar, and this is sufficient for us.
Shaykh Saalih al-Fawzaan, Kitaab al-Muntaqa,
1/257. (www.islam-qa.com)
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33691: Ruling on helping a kaafir army against
the Muslims
Question:
A Muslim businessman has been offered a golden opportunity
to sell equipment and food or to sign a contract to do
maintenance on vehicles and equipment for an army that is waging war
against the Muslims. What is the ruling on doing such business?.
Answer:
Praise be to Allaah.
The scholars of Islam have stated that it is not permitted to
support the kaafirs against the Muslims, and that that is kufr
(disbelief) and riddah (apostasy), because Allaah says (interpretation of
the meaning):
"O you who believe! Take not the Jews and the Christians
as Awliyaa' (friends, protectors, helpers), they are but Awliyaa'
of each other. And if any amongst you takes them (as
Awliyaa'), then surely, he is one of
them" [al-Maa'idah 5:51]
The fuqaha' of Islam, the imams of the Hanafi, Maaliki,
Shaafa'i and Hanbali madhhabs, and other fuqaha', have stated in
their books that it is haraam to sell them anything that may help
them against the Muslims, such as weapons, equipment, riding
beasts, etc. So it is not permissible to give them food or to sell
them food, drink, water, tents, trucks, vehicles, or to make
contracts with them to provide maintenance, transaportation, etc. All
of that is haraam and the one who consumes profits on
such transactions is consuming haraam things, and the Fire is
more fitting for him.
It is not permissible to sell them even a date or to give
them anything that they can use against their enemies. Whoever
does that deserves Hell, and the Fire is more fitting for all evil
earnings. Indeed this is one of the most evil of evil things.
It is not permissible to give them anything that may give
them the slightest help against the Muslims.
Al-Nawawi said in al-Majmoo':
With regard to selling weapons to ahl al-harb (those who
wage war against the Muslims), it is haraam according to
scholarly consensus.
Ibn al-Qayyim said in I'laam
al-Muwaqqi'een:
Imam Ahmad said: "The Messenger of Allaah (peace
and blessings of Allaah be upon him) forbade selling weapons at
times of fitnah (tribulation)… It is obvious that selling them is
helping others in sin and transgression. This also applies to every
sale, rental or exchange that helps people to disobey Allaah, such
as selling weapons to kaafirs, aggressors and bandits… or
renting one's house to someone who will set up a place for sin in it,
or selling candles to someone who will use them to disobey
Allaah, and other actions which help people to do that which Allaah
hates and is angry with." In al-Mawsoo'ah
al-Fiqhiyyah (25/153) it says:
It is haraam to sell weapons to ahl al-harb (those who are
waging war against Islam) or to those who are known as bandits
who attack Muslims or who stir up fitnah among them. Al-Hasan
al-Basri said: It is not permissible for a Muslim to take weapons
or horses to the enemies of the Muslims which will strengthen
them against the Muslims, or anything that will help them to
acquire weapons and horses, because selling weapons to ahl
al-harb strengthens them to fight the Muslims and motivates them
to declare war and continue fighting.
This issue is not the matter of ordinary or minor sins, rather it
is a matter that has to do with the basis of `aqeedah (belief)
and Tawheed (belief in the Oneness of Allaah), and the
Muslim's support and loyalty towards the Religion of Allaah and
his disavowal of the enemies of Allaah. This is what was stated
by the imams in their books.
Shaykh `Abd al-`Azeez ibn Baaz (may Allaah have mercy
on him) said in his Fataawa (1/274):
The scholars of Islam are unanimously agreed that
whoever supports the kaafirs against the Muslims and helps them in
any way is a kaafir like them as Allaah says (interpretation of
the meaning):
"O you who believe! Take not the Jews and the Christians
as Awliyaa' (friends, protectors, helpers), they are but Awliyaa'
of each other. And if any amongst you takes them (as
Awliyaa'), then surely, he is one of them. Verily, Allaah guides not
those people who are the Zaalimoon (polytheists and wrongdoers
and unjust)" [al-Maa'idah 5:51]. Islam Q&A (www.islam-qa.com)
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32560 : Farewell parties for kaafirs
Question:
Is it permissible for us to hold a party to bid farewell to a
non-Muslim who was working with us?.
Answer:
Praise be to Allaah.
Holding a farewell party for a kaafir is a kind of honouring
and respecting him, and they do not deserve to be honoured
because they have disbelieved in Allaah and offended Him.
Imam Ahmad narrated with a saheeh isnaad from Abu
Moosa that he said: I said to `Umar: "I have a Christian scribe." He
said, `What is wrong with you, may Allaah doom you?! Have you
not heard that Allaah says (interpretation of the meaning):
`O you who believe! Take not the Jews and the Christians as
Awliyaa' (friends, protectors, helpers), they are but Awliyaa' of each
other' [al-Maa'idah 5:51]? Why don't you employ a haneef (i.e.,
a Muslim)?" I said: "O Ameer al-Mumineen, I benefit from
his writing and his religion is his own affair." He said: "I will
not honour them when Allaah has humiliated them, and I would
not want to be close to them when Allaah has cast them away."
See Majmoo' al-Fataawa, 25/327.
`Umar ibn al-Khattaab also said with regard to the Christians
in particular: "Humiliate them but do not wrong them, because
they have offended Allaah in such a manner that no other people
have ever done.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on him)
said, concerning the ruling on holding a farewell party for a
kaafir when his work ends, and the ruling on offering condolences to
a kaafir, and the ruling on attending the festivals of the kuffaar:
This is a question which includes several issues:
1 _ Holding farewell parties for these kaafirs is undoubtedly
a kind of honouring them and showing regret that they are
leaving. All of that is haraam for the Muslim. The Prophet (peace
and blessings of Allaah be upon him) said: "Do not initiate the
greeting of salaam with the Jews and Christians, and if you meet them
in the road push them towards the narrowest part of it." The
person who truly believes cannot honour any of the enemies of
Allaah, and the kuffaar are the enemies of Allaah according to the text
of the Qur'aan. Allaah says (interpretation of the meaning):
"Whoever is an enemy to Allaah, His Angels, His
Messengers, Jibreel (Gabriel) and Mikaa'eel (Michael), then verily, Allaah
is an enemy to the disbelievers" [al-Baqarah
2:98]
2 _ Offering condolences to a kaafir if one of his loved ones _
a friend or relative _ dies. There is a difference of opinion
among the scholars concerning this issue. Some of the scholars say
that it is haraam to offer condolences to them, and some say that it
is permissible. Some of them added further details and said that
if that serves an interest, such as the hope that they may
become Muslim and it may ward off their evil which could not be
done except by offering condolences, then it is permissible,
otherwise it is haraam.
The more correct view is if that offering condolences to them
is regarded as a kind of honouring them, then it is haraam,
otherwise we should look at what is in the best interests.
3 _ Attending their festivals and taking part in their
celebrations. If these are religious festivals such as Christmas then it is
haraam to attend them, beyond any shadow of a doubt. Ibn
al-Qayyim (may Allaah have mercy on him) said: It is not permissible
to attend them according to the consensus of the scholars, and
this was clearly stated by the fuqaha' who followed the four
imams in their books. And Allaah is the Source of strength.
Majmoo' Fataawa Ibn `Uthaymeen, 2/303.
Islam Q&A (www.islam-qa.com)
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33862: How to treat a wife from among the People of
the Book
Question:
The ayah in surah maida about not taking the jews and
christians as awliya does this mean friends or protectors because
some people say it means just helpers but in the englishtranslate this
to mean friends if it does mean friends how do befriend are
non-muslim wife or treat her accordingto shariah.
Answer:
Praise be to Allaah.
Interacting with Jews, Christians and all other kuffaar is
subject to guidelines and regulations that are set out in Islamic
sharee'ah. These guidelines include the following:
Firstly:
It is permissible to speak with the kaafirs and to
discuss permissible matters with him.
Secondly:
It is not permissible to take the kuffaar as close friends
(awliya'). Taking them as close friends may happen in many ways, such
as mixing with them, feeling comfortable with them, living
with them, taking them as close friends, loving them, preferring
them over the believers, and so on. Allaah says (interpretation of
the meaning):
"You (O Muhammad) will not find any people who believe
in Allaah and the Last Day, making friendship with those
who oppose Allaah and His Messenger (Muhammad), even
though they were their fathers or their sons or their brothers or
their kindred (people)"
[al-Mujaadilah 58:22]
Thirdly:
It is permissible to interact with the kuffaar to buy, sell, lend
and so on. It was narrated in saheeh reports that the Prophet
(peace and blessings of Allaah be upon him) borrowed a weapon
from Safwaan ibn Umayyah, and that he bought food from the Jews.
With regard to how to treat a wife from among the people of
the Book (i.e., a Jewish or Christian woman), Allaah says in
His Book (interpretation of the meaning):
"Allaah does not forbid you to deal justly and kindly with
those who fought not against you on account of religion nor drove
you out of your homes. Verily, Allaah loves those who deal
with equity"
[al-Mumtahanah 60:8]
So it is permissible to treat a Jewish or Christian wife justly
and kindly, and there is nothing wrong with that; it does not
come under the heading of the type of close friendship and strong
bonds that is forbidden.
Al-Kaasaani said in Badaa'i al-Sanaa'i' (2/270):
It is not permissible for a Muslim to marry a mushrik
woman, because Allaah says (interpretation of the meaning):
"And do not marry Al-Mushrikaat (idolatresses) till they
believe (worship Allaah Alone)"
[al-Baqarah 2:221]
But it is permissible to marry a woman from among the
people of the Book, because Allaah says (interpretation of the meaning):
"(Lawful to you in marriage) are chaste women from the
believers and chaste women from those who were given the Scripture
(Jews and Christians) before your time"
[al-Maa'idah 5:5]
The difference is that the basic principle is that a Muslim is
not permitted to marry a kaafir, because marrying a kaafir
woman and mixing with her at the same time when there is
religious animosity will not produce the tranquility and love which are
the basic purpose of marriage, but it is permitted to marry a
woman from among the People of the Book in the hope that she
will become Muslim, because she believes in the Books of
the Prophets and Messengers in general, but she does not believe
in a comprehensive and correct manner, because what she was
taught is different from what is real. It is likely that when the facts
are pointed out to her, she will accept them. So her husband
should call her to Islam and tell her how things really are. So when
a Muslim marries such a woman there is the hope that she
will become Muslim, so it is permissible to marry them for
this purpose. This is unlike the case of a mushrik woman, because
by choosing to associate others in worship with Allaah and not
to believe in the Prophets and Messengers, this indicates that
she does not pay any attention to proof and evidence and will
not respond to da'wah, and will rather continue to follow the way
of her forefathers and to follow her whims and desires. So
there will remain that religious animosity which will not produce
the tranquility and love which are the basic purpose of marriage,
so it is not permissible to marry such a woman.
And he said in Haashiyat al-`Adawi (1/273):
The phrase "we forsake those who disbelieve in You" means
we cast aside any positive feelings towards those who worship
anyone other than You, and we will not love his way or feel any
inclination towards it. But this does mean that we are not allowed to marry
a woman from among the people of the Book, because
marrying her may attract her to the religion of Islam, as marriage is a
type of interacting with others and what is meant here is to hate
the way of kufr.
For more information please see questions no.
34559, 11793, 10342,
26721, 23325.
Islam Q&A (www.islam-qa.com)
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34687: He has become Muslim but he does not want
to leave his homeland
Question:
A man has become Muslim and he loves Islam and its
people, and hates shirk and its people. But he has stayed in his
country whose people hate Islam and wage war against it and fight
the Muslims. It is too hard for him to leave his homeland so he
has not migrated. What is the ruling on that?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have
mercy on him) said:
It is haraam for this man to stay in this land, and he must
migrate. If he does not do that then let him await the punishment of
Allaah, as 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!
Except the weak ones among men, women and children
who cannot devise a plan, nor are they able to direct their way"
[al-Nisa' 4:97-98]
If this man is able to migrate, then he must migrate to a
Muslim country, then the love of the country from which he
migrated will disappear from him heart and he will come to love the
Muslim land. But if he cannot leave a land that is fighting Islam and
its people just because it is his first homeland, this is haraam and
it is not permissible for him to stay there.
From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have
mercy on him), 3/32.
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42235: Doesn't the hadeeth "Do not initiate the
greeting with a Jew or Christian" put people off Islam?
Question:
In a hadeeth narrated by Imam Muslim in his Saheeh from
Abu Hurayrah (may Allaah be pleased with him), it says that
the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Do not initiate the greeting with a Jew or a Christian,
and if you meet one of them on the road, push him to the
narrowest part of it." But doesn't doing that put people off entering Islam?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have
mercy on him) said:
We should note that the most correct of those who call people
to Allaah was the Prophet (peace and blessings of Allaah be
upon him), and the best of those who guide people to Allaah was
the Prophet (peace and blessings of Allaah be upon him). Once
this is understood, if we understand the words of the Messenger
(peace and blessings of Allaah be upon him) in a manner that does
not make sense, then we should question our understanding
and realize that the way in which we have understood the words
of the Prophet (peace and blessings of Allaah be upon him)
is mistaken. But this does not mean that we should measure
the ahaadeeth of the Messenger (peace and blessings of Allaah
be upon him) on the basis of our understanding, because our
minds are imperfect. However, there are basic principles in
sharee'ah to which we may refer concerning individual matters.
The Prophet (peace and blessings of Allaah be upon him)
says: "Do not initiate the greeting with a Jew or a Christian, and if
you meet one of them on the road, push him to the narrowest part
of it." What this means is, do not give them lots of space when
you meet them, so that they have plenty of room and you
are constricted; rather continue in the direction in which you
were headed, and if there is to be any constriction, make it for them.
It is well known that the Prophet (peace and blessings of Allaah
be upon him), when he saw the kuffaar (such as the Jews who
lived in Madeenah), did not push them so that they ended up
against the wall, and neither did his Sahaabah (may Allaah be
pleased with them) after they conquered other regions.
So what is meant is that just as you should not initiate the
greeting with them, you should not make way for them if you meet
them; rather you should keep going in the direction in which you
were headed, and let them be constricted if the road is not wide
enough. There is nothing in this hadeeth to put people off Islam, rather
it is a manifestation of the pride of the Muslim, and shows that
he does not humble himself before anyone except his Lord.
From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have
mercy on him), 3/38.
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4163: Being kind to kaafirs with the intention of da'wah
Question:
What is the ruling on mixing with kaafirs and dealing with
them kindly, hoping that they will become Muslim?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have
mercy on him) said:
Undoubtedly the Muslim is obliged to hate the enemies of
Allaah and disavow himself of them, because this is the way of
the Messengers and their followers. Allaah says (interpretation
of the meaning):
"Indeed there has been an excellent example for you in
Ibraaheem (Abraham) and those with him, when they said to their
people: `Verily, we are free from you and whatever you worship
besides Allaah, we have rejected you, and there has started between
us and you, hostility and hatred for ever until you believe in
Allaah Alone"
[al-Mumtahanah 60:4]
"You (O Muhammad) will not find any people who believe
in Allaah and the Last Day, making friendship with those
who oppose Allaah and His Messenger (Muhammad), even
though they were their fathers or their sons or their brothers or
their kindred (people). For such He has written Faith in their
hearts, and strengthened them with Rooh (proofs, light and true
guidance) from Himself"
[al-Mujaadilah 58:22]
Based on this, it is nor permissible for a Muslim to feel any
love in his heart towards the enemies of Allaah, who are also in
fact his enemies. Allaah says (interpretation of the meaning):
"O you who believe! Take not My enemies and your enemies
(i.e. disbelievers and polytheists) as friends, showing affection
towards them, while they have disbelieved in what has come to you of
the truth" [al-Mumtahanah 60:1]
But if a Muslim treats them kindly hoping that they may
become Muslims, there is nothing wrong with that, because this
comes under the heading of softening their hearts towards Islam. But
if he loses hope of them becoming Muslim, he should treat them
in the manner that they deserve. This is explained in detail in
the books of the scholars, especially Ahkaam Ahl al-Dhimmah
by Ibn al-Qayyim (may Allaah have mercy on him).
From Majmoo' Fataawa Ibn `Uthaymeen, 3/31.
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