Islamic politics
Chapter 1
General
11283: Don't be such a
fanatic!
Question:
What is the ruling on a person who, when he
is advised with regard to an action which goes
against sharee'ah, immediately says, "Don't be
such a fanatic and so extreme; be moderate." We
hope you can explain what moderation is.
Answer:
Praise be to Allaah. Whoever is advised
concerning something that is haraam according to
sharee'ah, so that he can avoid it or give it
up, or is told of an obligation so that he can
fulfil it, then he says something like this, is
doing wrong. What he should do, if he is
advised, is to thank the person who has offered
the advice, then he should look at himself and
if the advice was justified, then he should
avoid the haraam thing and do what is
obligatory. As far as his comment "you are a
fanatic" is concerned, fanaticism, laxity and
moderation are all to be understood in reference
to sharee'ah. Whatever is in accordance with
sharee'ah is moderate; whatever exceeds that is
extreme and whatever falls short of that is
laxity. The standard in all cases is sharee'ah
and the meaning of moderation is that which is
in accordance with the sharee'ah. Whatever is in
accordance with sharee'ah is moderate.
From the fatwas of Shaykh Muhammad ibn Saalih
al-`Uthaymeen (www.islam-qa.com)
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34749: Various questions
about `asabiyyah (tribalism) and nationality
Question:
Some of my colleagues have started having
discussions on the topic of nationality in
islam. I am, therefore, putting the following
questions before you.
Please be kind enough to reply them in the
light of shariah.
1- Talking about an independent country in
the world where Muslims are in majority, if they
celebrate the independence day then what is the
status of this celebrations according to Islamic
Shariah ?
2-Is it Asabiyah ? or Jahilia ? or Haram?
3- Whats the true definition of Asabiyah
according to our Shariat?
4- As a Muslim how should we feel about the
land/Country where we are born and brought up
and get education and job ? Can we have feelings
of love with this land? Does it means Asabiyah ?
Can we have national celebrations which does not
contradicts with Islamic teachings? What types
of national celebrations are prohibited and
which types of them are allowed ??
5- How about using the passport of a country
if attachment and affiliation with any country
is considered as Jahilia and Asabiyah ??
6- What examples are present in history of
Sahaba (R.A) the Companions of PROPHET HAZRAT
MUHAMMAD (PBUH) regarding the love of their land
where they lived?
Answer:
Praise be to Allaah.
Firstly:
It is not permissible to celebrate
independence day or any similar occasions,
because that entails imitation of the kuffaar.
From another angle it is also a kind of
innovation. So these celebrations combine sin
and bid'ah (innovation).
Ibn al-Qayyim said:
The word Eid is used to refer to something
that is repeated, in the sense of both place and
time. With regard to time, this is like saying
the Day of `Arafah, the day of Sacrifice and the
days of Mina are Eids for us Muslims. This was
narrated by Abu Dawood and others. With regard
to place, this is like the report narrated by
Abu Dawood in his Sunan, that a man said,
"O Messenger of Allaah, I have vowed to
sacrifice a camel in Bawaanah." He said, "Is
there one of the idols of the mushrikeen there,
or one of their places of festivity?" He said,
"No." He said, "Then fulfil your vow." And he
said, "Do not take my grave as a place of
festivity (which you visit repeatedly)."
The word Eid is taken from the same root as
the words mu'aawadah (repeating) and i'tiyaad
(doing a thing repeatedly). If it refers to a
place, then it means a place where people gather
regularly for the purpose of worship or other
purposes, as Allaah made al-Masjid al-Haraam
[the Sacred Mosque, in Makkah], Mina,
Muzdalifah, `Arafah and al-Mashaa'ir places of
gathering and worship for those who believed in
Him alone, and a focal point, and as He made the
days of worshipping in those places an Eid. The
mushrikeen had Eids in the sense of time and
place (gathering in certain places on certain
days), but when Islam came it abolished them and
replaced them for the monotheists with Eid
al-Fitr and Eid al-Adha and the days of Mina.
And it replaced the places where they used to
gather for festivals with the Ka'bah, the Sacred
House, and `Arafah, Mina and al-Mashaa'ir.
Ighaathat al-Lahfaan, 1/190
One of the things that is forbidden for
Muslims is to imitate the kuffaar, especially
with regard to their festivals. This issue of
festivals and innovated celebrations is one of
the things that the Muslims became most careless
about after the best generations. Many of them
hastened to imitate other nations in their
festivals and celebrations. Some of them
introduced the innovation of celebrating the
Prophet's birthday, and celebrating the night of
the Isra' and Mi'raaj (Prophet's night journey
and ascent into heaven), and these national
festivals which are increasing day after day
among the Muslims.
We have quoted in our answer to question no.
10070 a fatwa from the Standing Committee
concerning national holidays and other
celebrations. Please refer to this fatwa.
Secondly:
These forbidden and innovated celebrations
stir up tribalism and racism, and imply approval
of what the colonialists did by dividing the
Muslims' land and making it into scattered
states and peoples.
Allaah says (interpretation of the meaning):
"O mankind! We have created you from a
male and a female, and made you into nations and
tribes, that you may know one another. Verily,
the most honourable of you with Allaah is that
(believer) who has AtTaqwa [i.e. he is one of
the Muttaqoon (the pious)]. Verily, Allaah is
AllKnowing, AllAware"
[al-Hujuraat 49:13]
Allaah created Adam and Hawwa' [Eve], and
made their offspring into peoples, tribes, races
and colours. All people come from Adam and
Hawwa', and no colour or race is superior to
another. Rather all of them are equal before
Allaah with regard to their origins, and the one
who fears his Lord the most is the best and most
honourable before Allaah.
However people split after this into nations,
countries and races, is only like the splitting
of a single family, brothers from one father and
one mother.
This `asabiyyah (tribalism) that is appearing
nowadays in most countries, where people form
factions on the basis of race, colour or
homeland, is akin to the ancient tribalism that
existed between the tribes of Aws and Khazraj;
it is one of the leftovers of jaahiliyyah
[ignorance].
There had been many wars between Aws and
Khazraj during the Jaahiliyyah, with a great
deal of enmity and hatred, and intense fighting,
until Islam came and they entered therein, and
became brothers by the grace of Allaah.
After Islam had set their affairs straight
and they had become united, a Jewish man passed
by a gathering of Aws and Khazraj, and he was
bothered by their friendship and unity. So he
sent a man who was with him to sit amongst them
and remind them of the wars that used to be
waged between them. He did that and kept doing
it until they were provoked and became angry
with one another, and they got riled up and
started shouting their slogans and calling for
their weapons, and threatening to go out to the
Harrah (a place in Madeenah) to fight. News of
this reached the Prophet (peace and blessings of
Allaah be upon him), so he came to them and
started to calm them down, and said, "Are you
issuing the calls of the jaahiliyyah when I am
still among you?" Then he recited to them the
following verse (Interpretation of the meaning):
"And hold fast, all of you together, to
the Rope of Allaah (i.e. this Qur'aan), and be
not divided among yourselves, and remember
Allaah's Favour on you, for you were enemies one
to another but He joined your hearts together,
so that, by His Grace, you became brethren (in
Islamic Faith), and you were on the brink of a
pit of Fire, and He saved you from it. Thus
Allaah makes His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.,)
clear to you, that you may be guided"
[Aal `Imraan 3:103]
When the Messenger of Allaah (peace and
blessings of Allaah be upon him) recited this
verse to them, they regretted what they had
done, and they reconciled and put aside their
weapons.
Fourthly:
Islam does not forbid a Muslim to love his
homeland or the country in which he lives or
grew up. What is reprehensible is basing one's
feelings of loyalty and disavowal on that, and
loving and hating on that basis. A person who
belongs to the same country as you is not closer
to you than a Muslim from another land, and the
reason for your loving or hating others should
not be whether or not they come from the same
country as you. Rather loyalty and disavowal, or
love and hatred, should all be based on Islam
and piety.
The Prophet (peace and blessings of Allaah be
upon him) used to love Makkah because it was the
most beloved land to Allaah, but he did not love
the kaafirs who lived there, rather he fought
them because they fought against Islam and
killed Muslims. Neither he nor his companions
ever gave precedence to their love of Makkah
over the laws of Allaah, so when Allaah forbade
those who had migrated from Makkah to go back to
it, except for Hajj and three days after it,
they adhered to that and did not stay there for
longer than that period. Their love for Makkah
did not make them disobey Allaah, let alone do
anything that was worse than that.
Today you see that tribalism and devotion to
one's country has gone to such extremes that
places of shirk are venerated just because they
are in one's country; the flag is venerated
because it represents the country, so the people
stand and salute it with a reverence that is
absent in their prayers when they stand before
their Lord.
Fifthly:
Using passports is not regarded as a kind of
`asabiyyah (tribalism) or jaahiliyyah
(ignorance) because the purpose is simply to
identify a person and the country of which he is
a citizen. If it so happens that some people use
them for the purpose of boasting and acting
superior to others, or to express tribalistic
pride in his country, this is something
blameworthy.
Sixthly:
We have mentioned that the Prophet (peace and
blessings of Allaah be upon him) loved Makkah
and that he gave precedence to obeying his Lord
over his love for Makkah.
It was narrated that Ibn `Abbaas said: The
Messenger of Allaah (peace and blessings of
Allaah be upon him) said to Makkah, "What a good
land you are, and how dear you are to me. Were
it not that my people drove me out from you, I
would never have lived anywhere else."
Narrated by al-Tirmidhi, 3926; classed as
saheeh by al-Tirmidhi and by al-Albaani in
Saheeh al-Jaami', 5536.
You can also find similar stories of the
Sahaabah and those who came after them, by
reading their biographies. It seems that the
love of the Prophet (peace and blessings of
Allaah be upon him) and the Sahaabah for Makkah
was because it was the most beloved land to
Allaah, as it says in another report narrated by
al-Tirmidhi, no. 3925: "You are the best land of
Allaah and the most beloved of the land of
Allaah to Allaah."
Classed as saheeh by Ibn Hajar.
But the natural love that a person feels for
the place where he grew up is something that is
not regarded as blameworthy by sharee'ah, so
long as that does not distract you from acts of
worship and obedience which are more important.
Hence we see that the Sahaabah (may Allaah be
pleased with them), Muhaajireen and Ansaar
alike, left their homelands and went out to
other lands, spreading the call of Islam
throughout other countries. They went out for
purposes that were nobler than their attachment
to land and buildings.
And Allaah knows best.
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31888: The situation of the
Muslims in Palestine
Question:
I was wondering wha you believe the fight
taking place in the Holy Land is all about and
what the end result might be.
Answer:
Praise be to Allaah.
Undoubtedly what is happening to the Muslims
in the Holy Land of hardship, torture,
expulsion, killing and harm is a matter which
causes sorrow to every Muslim, and indeed to
every non-Muslim who is reasonable, fair-minded
and compassionate, when they see the blatant
persecution inflicted upon innocent people, with
the intention of driving them out of their homes
so that the enemy can take their place, which is
an enemy that possesses the most advanced
weapons, with which they attack unarmed people
who are deprived of the means of defending
themselves.
This Muslim people has endured for more than
fifty years, facing unending Zionist arrogance
and aggression, which pays no heed to human
dignity or any covenant or treaty, or any law,
except that to which their own whims and desires
make them inclined and in which their evil
rabbis and warlords encourage them.
The outcome of that is well known to Muslims
as well as Jews, which is that the consequences
will be in favour of the pious and the party of
God will be the victors. The wrongdoer will
never enjoy security, stability and prosperity,
rather he will be faced with fear, anxiety,
grief and shame, until the day comes when the
Muslims come back to their religion and are
governed by the sharee'ah of their Lord, then
they will meet the Jews in battle, where the two
sides will face one another, and victory will go
to the people of faith.
Al-Bukhaari (2926) and Muslim (2922) narrated
from Abu Hurayrah that the Messenger of Allaah
SAWS (peace and blessings of Allaah be upon him)
said: "The Hour will not begin until the Muslims
fight the Jews and kill them, until a Jew will
be hiding behind a rock or a tree, and the rock
or tree will say, `O Muslim, O slave of Allaah,
here is a Jew behind me, come and kill him!'
except for the box-thorn (al-gharqad),
for it is one of the trees of the Jews."
We ask Allaah to hasten the Muslims' return
to their religion and to grant them the means of
victory. May He grant us the joy of seeing His
religion prevail and His enemies humiliated, and
may He raise the status of those who are
persecuted, tortured or killed for His sake.
And Allaah knows best.
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20677: Is it permissible in
Islamic sharee'ah for a woman to be a ruler?
Question:
Are women allowed to be rulers in the islamic
shariah? (i would prefer evidence from the
Qur'an).
Answer:
Praise be to Allaah.
Firstly:
We appreciate our brother's keenness to find
out and follow the evidence from the Qur'aan,
but there will not necessarily be evidence
specifically from the Qur'aan for every issue.
Rather the evidence for many rulings is to be
found in the saheeh Sunnah of the Prophet (peace
and blessings of Allaah be upon him), not the
Qur'aan. The Muslim has to follow the evidence
of both the Qur'aan and Sunnah. Allaah says
(interpretation of the meaning):
"O you who believe! Obey Allaah and obey the
Messenger (Muhammad), and those of you (Muslims)
who are in authority. (And) if you differ in
anything amongst yourselves, refer it to Allaah
and His Messenger, if you believe in Allaah and
in the Last Day. That is better and more
suitable for final determination"
[al-Nisa' 4:59]
Allaah has commanded us to obey Him and to
obey His Messenger (peace and blessings of
Allaah be upon him), and He has commanded us to
refer matters of dispute to His Book and the
Sunnah of His Messenger (peace and blessings of
Allaah be upon him).
Allaah says (interpretation of the meaning):
"And whatsoever the Messenger (Muhammad)
gives you, take it; and whatsoever he forbids
you, abstain (from it). And fear Allaah; verily,
Allaah is Severe in punishment" [al-Hashr
59:7]
Ibn Maajah (12) narrated from al-Miqdaam ibn
Ma'di Yakrib that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Soon
there will come a time when a man will be
reclining on his pillow, and when one of my
hadeeth is narrated to him, he will say, `The
Book of Allaah is (sufficient) between us and
you. Whatever it states is permissible we will
take as permissible, and whatever it states is
forbidden, we will take as forbidden.' Verily,
whatever the Messenger of Allaah (peace and
blessings of Allaah be upon him) has forbidden
is like that which Allaah has forbidden."
Classed as saheeh by al-Albaani in Saheeh
al-Jaami', 8186
Secondly:
The evidence from the Qur'aan and Sunnah
indicates that it is not permissible for a woman
to assume positions of senior public authority,
such as the caliph (khaleefah), minister of
state (wazeer or vizier) or judge (qaadi) and so
on.
1 _ Evidence from the Qur'aan:
Allaah says (interpretation of the meaning):
"Men are the protectors and maintainers of
women, because Allaah has made one of them to
excel the other, and because they spend (to
support them) from their means"
[al-Nisa 4:34]
Al-Qurtubi said:
The words "Men are the protectors and
maintainers of women" mean that they spend
on them and protect them, and also that they
(men) are the rulers and governors, and the ones
who go on military campaigns, and none of these
are the role of women.
Tafseer al-Qurtubi, 5/168.
Ibn Katheer said:
It means the man is in charge of the woman;
he is her leader, the ruler over her who
disciplines her if she goes astray.
"because Allaah has made one of them to
excel the other" means, because men are
superior to woman, and a man is better than a
woman. Hence Prophethood was given only to men,
as is the role of caliph, because the Prophet
(peace and blessings of Allaah be upon him)
said: "No people will ever prosper who appoint a
woman in charge of them."
Tafseer Ibn Katheer, 1/492.
2 _Evidence from the Sunnah:
It was narrated that Abu Bakrah said: When
the Messenger of Allaah (peace and blessings of
Allaah be upon him) heard that the people of
Persia had appointed the daughter of Chosroes as
their queen, he said, "No people will ever
prosper who appoint a woman in charge of them."
Narrated by al-Bukhaari, 4163.
Al-Shawkaani said in Nayl al-Awtaar,
8/305:
This indicates that women are not qualified
to rule, and it is not permissible for people to
appoint them as rulers, because they must avoid
that which will cause them not to prosper.
Al-Maawirdi said, in the context of his
discussion of the position of wazeer:
It is not permissible for a woman to play
this role, because the Prophet (peace and
blessings of Allaah be upon him) said, "No
people will prosper if they delegate their
affairs to a woman." And because these positions
require wisdom and resolve, which women may be
lacking in, and requires appearing in public to
handle matters directly, which is haraam for
them to do.
Al-Ahkaam al-Sultaaniyyah, p. 46.
Ibn Hazm (may Allaah have mercy on him) said,
in the context of his discussion on the role of
caliph:
There is no dispute that it is not
permissible for a woman (to be caliph).
Al-Fasl fi'l-Milal wa'l-Nihal, 4/129.
In al-Mawsoo'ah al-Fiqhiyyah (21/270)
it says:
The fuqaha' are agreed that one of the
conditions of the position of caliph is that the
holder should be male. The leadership of a woman
is not valid, because the Prophet (peace and
blessings of Allaah be upon him) said: "No
people will ever prosper who appoint a woman in
charge of them." That is also so that he will be
able to mix with men, to devote his time solely
to dealing with affairs of state, and because
this position involves handling very serious
matters. The responsibility is great and this is
a man's role.
Shaykh `Abd al-`Azeez ibn `Abd-Allaah ibn
Baaz (may Allaah have mercy on him) was asked
the following question:
What is the Islamic view on a woman being
nominated as a candidate for the position of
head of state, or head of a government, or a
public ministry?
He replied:
It is not permissible to appoint or elect a
woman as head of state. This is indicated by the
Qur'aan, Sunnah and scholarly consensus. In the
Qur'aan, Allaah says (interpretation of the
meaning):
"Men are the protectors and maintainers of
women, because Allaah has made one of them to
excel the other…" [al-Nisa 4:34]
The ruling in the verse is general and
includes a man's position of leadership in his
family, and applies more so to his position of
public leadership. This ruling is supported by
the reason given in the verse itself, which is
men's intellectual superiority and better
understanding etc, which are basic
qualifications for leadership.
In the Sunnah, the Prophet (peace and
blessings of Allaah be upon him) said: "No
people will ever prosper who appoint a woman in
charge of them." Narrated by al-Bukhaari.
Undoubtedly this hadeeth indicates that it is
haraam for a woman to take a position of public
leadership, or to become the governor of a
province or city, because all of that comes
under the general meaning of the hadeeth, and
the Prophet (peace and blessings of Allaah be
upon him) said that those who appoint a woman as
their leader will never prosper. Prospering
means being successful and doing well.
The ummah unanimously agreed in practical
terms at the time of the Rightly-Guided Caliphs
and the imams of the first three generations,
which the Prophet (peace and blessings of Allaah
be upon him) testified were the best of
generations, that women should not be appointed
as governors or judges. There were women who
were brilliant in religious knowledge, to whom
scholars would refer concerning knowledge of
Qur'aan, hadeeth and religious rulings, but no
woman aspired to positions of public leadership
during that time or any other position of that
nature. The shar'i responsibilities of such
positions cannot be carried out by women,
because that involves travelling to the
provinces, and mixing with the members of the
ummah, and meeting with them, and leading the
army sometimes in jihad, and negotiating with
the enemy, and accepting oaths of allegiance
from members of the ummah, and meeting with
them, men and women, at times of war and peace,
and so on. This is not appropriate for a woman,
and it goes against the rulings of sharee'ah
that are established to protect her and keep her
safe from having to go out and mix in such a
manner.
Rationally speaking, women should not be
given positions of public office, because what
is required of the one who is chosen for such a
position is that he should a man of great
resolve, determination, smartness, will power
and good management skills. These
characteristics are lacking in women because
they have been created with weakness in their
intellect and thinking, and with strong
emotions, so electing them to such positions is
not in the interests of the Muslims and does not
help them to achieve greatness.
And Allaah is the source of strength. May
Allaah send blessings and peace upon our Prophet
Muhammad and upon his family and companions.
Majallat al-Mujtama', issue no. 890.
And Allaah knows best.
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22475: Ruling on migrating to
a Muslim country and staying there without a
mahram
Question:
I would like to know if a muslim sister who
is a divorcee (without children) can make hijra
to a muslim country alone. She is able to
arrange for a mahram to travel with her, but she
does not have a mahram who would live with her
as she is unnable to persuade her father to make
hijra and she is not married either. The sister
is deeply concerned because she knows that the
Prophet SAW has said that he wants to have
nothing to do with a muslim person who lives and
dies amongst the disbelievers. Please answer
this question in terms of what is halaah and
haraam in Islaam and after this any further
advice you could give me. Please kindly state
any ayaahs and hadeeths in support of your
answer?
Answer:
Praise be to Allaah.
Migrating from the land of kufr to a Muslim
country is obligatory upon every Muslim who is
able to do it; whoever does not migrate when he
is able to is wronging himself and is subject to
Allaah's warning of a severe torment. Allaah
says (interpretation of the meaning):
"Verily, as for those whom the angels take
(in death) while they are wronging themselves
(as they stayed among the disbelievers even
though emigration was obligatory for them), they
(angels) say (to them): "In what (condition)
were you?" They reply: "We were weak and
oppressed on the earth." They (angels) say: "Was
not the earth of Allaah spacious enough for you
to emigrate therein?" Such men will find their
abode in Hell — what an evil destination!"
[al-Nisa' 4:97]
In Sunan Abi Dawood (2274) and
elsewhere, it is narrated that the Prophet
(peace and blessings of Allaah be upon him)
said: "I have nothing to do with any Muslim who
settles among the mushrikeen." (A saheeh
hadeeth, al-Irwaa', 5/30).
Ibn Rushd said: It is obligatory, according
to the Qur'aan, Sunnah and scholarly consensus,
for anyone who becomes Muslim in a kaafir
country to migrate from there and settle in a
Muslim land, and not to live among the
mushrikeen or settle among them. That applies if
he is not able to practise his religion openly
or he is forced to follow the rulings of kufr."
(al-Mawsoo'ah al-Fiqhiyyah, 4/264)
It says in Mughni al-Muhtaaj (6/54):
"If he is not able to practise his religion
openly or he fears some tribulation (fitnah),
then it is obligatory for him to migrate,
whether (the Muslim) is a man or a woman, even
if she has no mahram."
You have a mahram who could take you to a
Muslim country, but it is not right for you to
come unless you can find a safe place in which
to live, such as a community in which Muslim
sisters live, or an Islamic center where there
is someone who could protect you and take care
of you and watch over your religious and worldly
affairs so that you will not be exposed to
fitnah and loss. If you cannot make any such
arrangements, then you are excused, until you
can find a safe place, because Allaah has
restricted the obligation of migrating (hijrah)
to those who are able to do it, and the lack of
a place where you will be safe from corruption
or loss is included under the heading of not
being able. So you are excused for that reason
until such a place become available. When such a
place become available, then come with your
mahram, after which it will be o.k. if you stay
without a mahram in that safe place. And Allaah
knows best.
With regard to advice, we advise you to
adhere to your religion and practise it both
outwardly and inwardly as much as you can.
Strive to learn the rulings of your religion
from sound sources that are based on shar'i
evidence. Also strive, so long as you are living
in a kaafir country, to convey the call of Islam
as much as you can to others, especially
non-Muslim women and Muslim women who are
negligent about their religion, using the means
prescribed in sharee'ah. Note that one of the
best means of da'wah is to be a good example
yourself, and adhere to the rulings of Islam,
and to its noble morals.
We ask Allaah to help you to do good… Ameen.
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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23320: To whom should ba'yah
(allegiance) be given?
Question:
Can you please clarify whether it is
compulsory for every Muslim to take BAIT on some
one's Hand as people did with The Prophet PBU
and Khula Rashedeen.
Answer:
Praise be to Allaah.
Bay'ah can only be given to the leader of the
Muslims, and bay'ah is given by the decision
makers _ i.e., the scholars and people of virtue
and status. Once they give their allegiance to
him, his position of leadership is confirmed,
and the common folk do not have to give
allegiance to him themselves, rather they have
to obey him so long as that does not entail
disobedience towards Allaah.
Al-Maaziri said: With regard to bay'ah being
given to the leader of the Muslims, it is
sufficient for the decision makers to give him
their bay'ah. It is not essential for each
individual Muslim to come to him and put his
hand in his, rather it is sufficient to commit
oneself to obeying him and submitting to him by
not going against him or rebel against him.
Quoted from Fath al-Baari.
Al-Nawawi (may Allaah have mercy on him) said
in Sharh Saheeh Muslim:
With regard to bay'ah (oath of allegiance):
the scholars are agreed that in order for it to
be valid it is not essential for all the people
or all the decision makers to give their bay'ah.
Rather, if bay'ah is given by those scholars and
people of virtue and status who are present,
that is sufficient. It is not obligatory for
each person to come to the leader and put his
hand in his and give his oath of allegiance to
him. Rather what is required of each individual
is to submit to him and not go against him or
rebel against him.
What is narrated in the ahaadeeth narrated in
the books of Sunnah about bay'ah refers to
giving allegiance to the Muslim leader, such as
when the Prophet (peace and blessings of Allaah
be upon him) said: "Whoever dies and did not
make an oath of allegiance (to the Muslim
leader) has died a death of jaahiliyyah."
(Narrated by Muslim, 1851).
And he (peace and blessings of Allaah be upon
him) said: "Whoever gives his oath of allegiance
to a leader and gives him his hand and his
heart, let him obey him as much as he can. If
another one comes and disputes with him (for
leadership), kill the second one." (Narrated by
Muslim, 1844)
And he (peace and blessings of Allaah be upon
him) said: "If allegiance is given to two
khaleefahs, then kill the second of them."
(Narrated by Muslim, 1853).
All of that undoubtedly has to do with giving
allegiance to the Muslim leader.
Shaykh Saalih al-Fawzaan (may Allaah preserve
him) said, answering a question about giving
allegiance to the various groups: Bay'ah only
has to do with the leader of the Muslims; these
various bay'ahs are innovated and they are among
the causes of division. The Muslims who are
living in one country or one kingdom should have
one allegiance to one leader; it is not
permissible to have several kinds of bay'ah.
al-Muntaqa min Fataawa al-Shaykh Saalih
al-Fawzaan, 1/367
With regard to how the allegiance should be
given to the leader, in the case of men it is
done in word and in deed, namely with a
handshake. In the case of women, it is done by
word only. This is proven in the ahaadeeth which
speak of how allegiance was given to the
Messenger of Allaah (peace and blessings of
Allaah be upon him).
For example, `Aa'ishah (may Allaah be pleased
with her) said: "No, by Allaah, the hand of the
Messenger of Allaah (peace and blessings of
Allaah be upon him) never touched the hand of
any (non-mahram) woman. Rather he would accept
their allegiance (bay'ah) in words only."
(Narrated by al-Bukhaari, 5288; Muslim, 1866)
Al-Nawawi (may Allaah have mercy on him) said
in his Sharh (commentary): "This
indicates that for women, allegiance is given in
words only, without taking the hand of the
leader, and for men it is done in words and by
taking his hand.
And Allaah knows best.
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21509: Role of the khaleefah
of the Muslims?
Question:
What is the role of the khaleefah of the
Muslims?.
Answer:
Praise be to Allaah.
Al-Maawirdi said, describing the tasks that
the imam or ruler is obliged to do:
There are ten things that he is obliged to do
that have to do with public affairs:
1 _ He must preserve the religion according
to its established bases and that on which the
salaf of the ummah was unanimously agreed. If an
innovator or deviant or one who is confused
about some issue emerges, he has to explain the
proof to him and tell him what is correct, and
deal with him according to the set rights and
punishments so that the religion will be
protected against being undermined and the ummah
will be prevented from deviance.
2 _ He must judge between disputing parties
and put an end to arguments so that justice and
fairness will prevail, aggressors will not get
carried away and no person who is wronged will
feel helpless.
3 _ He must guarantee public safety and
security and protect the women and children of
the ummah so that people can go about their
business and travel around in safety, with no
danger to their persons or their wealth.
4 _ He must carry out hadd punishments so
that the sacred limits of Allaah will not be
transgressed and so that the rights of His
slaves will be protected.
5 _ He must reinforce the borders with
equipment and forces so that the enemy will not
find any opportunity to violate the borders of
the Muslims or shed their blood or the blood of
non-Muslims living under the protection of the
Islamic state.
6 _ He must strive in jihad against those who
stubbornly reject Islam after being called to
it, until they become Muslim or agree to live
under Muslim protection and pay jizyah, so that
the rights of Allaah will be fulfilled and His
religion will prevail over all others.
7 _ He must collect zakaah and charity money
in the manner enjoined by the texts and
scholarly consensus, without causing fear or
being unjust.
8 _ He must work out what benefits etc are to
be given to those who deserve them from the
treasury of the Islamic state (bayt al-maal),
without being either extravagant or stingy; he
must pay them on time, neither early nor late.
9 _ He must appoint people who are honest and
sincere to different positions, so that things
will be done efficiently and wealth will be kept
with trustworthy people.
10 _ He should supervise matters directly
himself, and check on things so that the ummah
will be led in a proper manner. He should not
rely on delegating to others because he is too
busy indulging in physical pleasures or worship,
for he may end up delegating to a supposedly
trustworthy person who then betrays him, or a
supposedly sincere person who then cheats him.
Allaah says (interpretation of the meaning):
"O Dawood (David)! Verily, We have placed you
as a successor on the earth; so judge you
between men in truth (and justice) and follow
not your desire * for it will mislead you from
the path of Allaah"
[Saad 38:26]
Allaah did not allow him to delegate to
others without supervising them or excuse him
from that; He even described that as
misguidance. Even though these are the duties of
the khaleefah as stated in religion, these are
also the duties of everyone who has anyone under
his care. The Prophet (peace and blessings of
Allaah be upon him) said: "Each of you is a
shepherd and each of you is responsible for his
flock."
If the imam fulfils the rights of the ummah
that we have mentioned above, then he has
discharged his duty towards Allaah and to them,
and so he is owed the two duties of obedience
and support, unless he changes.
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21878: It is not permissible
to forsake a Muslim because of differences in
points of view
Question:
I know that it is only permissible for a
muslim to be mad at a fellow brother for 3 days
at most and the one who is better is who talks
first. However if I only see a certain brother
once a week or so is it permissible for me to
turn away 3 times that I see him or do I have
stick with the 3 day limit. If I do then he will
never know my displeasure with him. I know this
isn't a good attitude to have but sometimes a
brother may do something and I would like to let
him know that I do not approve of it.
Answer:
Praise be to Allaah.
It is not permissible to forsake a Muslim,
because the Prophet (peace and blessings of
Allaah be upon him) said: "It is not permissible
for a man to forsake his Muslim brother for more
than three days, each of them turning away from
the other when they meet. The better of them is
the one who gives the greeting of salaam first."
(Narrated by al-Bukhaari, 5727; Muslim, 2560).
This applies especially if the believer is a
relative, such as a brother, nephew, uncle or
cousin, because in such cases forsaking is an
even worse sin.
This applies unless the person is committing
a sin and there is an interest to be served by
forsaking him, i.e., that it will make him give
up the sin. In that case there is nothing wrong
with it, because this comes under the heading of
removing evil. The Prophet (peace and blessings
of Allaah be upon him) said: "Whoever among you
sees an evil action, let him change it with his
hand [by taking action]; if he cannot, then with
his tongue [by speaking out]; if he cannot then
with his heart [by hating it and feeling that it
is wrong], and that is the weakest of faith."
(Narrated by Muslim, 49).
The basic principle is that it is haraam for
a Muslim to forsake his fellow-Muslim, unless
there is a reason to allow it.
See Fataawa Manaar al-Islam, by Ibn
`Uthaymeen, vol. 3, p. 732.
Wali al-Deen al-`Iraaqi said:
This prohibition applies in cases where the
forsaking is caused by anger with regard to
something permissible that has nothing to do
with religion. With regard to forsaking someone
for a religious reason, such as his committing
sin or bid'ah, there is no prohibition on that.
The Prophet (peace and blessings of Allaah be
upon him) commanded (his companions) to forsake
Ka'b ibn Maalik, Hilaal ibn Umayyah and Maraarah
ibn al-Rabee' (may Allaah be pleased with them).
Ibn `Abd al-Barr said: This hadeeth of Ka'b
indicates that it is permissible for a man to
forsake his brother if he commits some act of
bid'ah or immorality, in the hope that forsaking
him may discipline him and serve as a rebuke to
him. Abu'l-`Abbaas al-Qurtubi said: With regard
to forsaking a person because of sin or bid'ah,
it should be continued until he repents from
that and does not go back to it. Ibn `Abd
al-Barr also said: The scholars are unanimously
agreed that it is not permissible for a Muslim
to forsake his brother for more than three days,
unless there is the fear that speaking to him
and keeping in touch with him will affect one's
religious commitment or have some harmful effect
on one's spiritual and worldly interests. If
that is the case, it is permissible to avoid
him, because peaceful avoidance is better than
harmful mixing.
Tarh al-Tathreeb, 8/99
What you should do, if your brother has done
something haraam, is to advise him and explain
that this thing is haraam and is not permitted,
and remind him of Allaah. If you see that he is
persisting in his sin and you think that
forsaking him will serve a purpose, then it is
permissible to do so, as stated above. But if he
has simply done something that you do not agree
with, or it is the matter of different points of
view, then you should explain to him that you do
not agree with what he has done, or with his
mistaken point of view. But if you make
forsaking him the sign of your disagreeing with
him, this may lead to him rejecting your view
completely, let alone the fact that this is not
a legitimate shar'i justification for forsaking
him for more than three days. We have seen above
in the fatwa of Shaykh Ibn `Uthaymeen that the
basic principle is that it is haraam for a
Muslim to forsake his fellow-Muslim, unless
there is a reason to allow it.
The Muslim must be forbearing and sincere
towards his brothers, he must be tolerant
towards them and overlook their mistakes. He
should not hasten to adopt a solution that may
cause division and haraam kinds of forsaking.
May Allaah help us all to do that which He loves
and which pleases Him. May Allaah send blessings
upon our Prophet Muhammad. Islam Q&A
(www.islam-qa.com)
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21744: Going to a
hairdresser who plays music
Question:
What is the ruling on going to hairdressers
who play music and songs?
Please note that I am remembering Allaah in
my heart, and I do not know of any hairdresser
nearby who does not play music, apart from a few
whose services are not very good.
Answer:
Praise be to Allaah.
It is not permissible for you to listen to
the songs when you go to such places. If they
play the songs loud in the shop when you are
there, you have to denounce that in a wise and
good manner. Most hairdressers will respond to
the one who advises them sincerely; this is
something which has been tried and tested. If
they respond to your request, all well and good,
otherwise go to someone else. In sha Allah you
will find someone who will do what you ask.
Whoever fears Allaah and keeps his duty towards
Him, Allaah will grant him a way out.
And Allaah is the Source of strength. May
Allaah bless our Prophet Muhammad Islam Q&A
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21977: Solution to the
Palestinian issue
Question:
What is the way of solving the Palestinian
issue which becomes more complicated each day?
Answer:
Praise be to Allaah.
The Muslim is deeply grieved and filled with
sorrow as the Palestinian situation goes from
bad to worse, and gets more complicated, until
it has ended up in the state we have seen in
recent days, because of differences among
neighbouring nations and their failure to stand
together as one against the enemy and their
failure to adhere to the rule of Islam on which
Allaah has made victory dependent, and has
promised those who adhere to it that they will
gain power and become powerful in the land, and
has warned of grave danger and a severe
punishment, if the neighbouring nations do not
hasten to unite once more and adhere to the
Islamic ruling concerning this matter, which
concerns them and the entire Islamic world.
It is worth pointing out in this context that
the Palestinian issue is an Islamic issue, first
and last, but the enemies of Islam are striving
their utmost to remove it from the Islamic map
and make the non-Arab Muslims think that it is
an Arab issue that does not concern the
non-Arabs. It seems that they have succeeded in
that to some extent.
Hence I think that a solution cannot be
reached in this matter unless it is regarded as
an Islamic issue and the Muslims cooperate to
find a solution, and wage an Islamic jihad
against the Jews, until the land is given back
to its people and the Jewish immigrants go back
to the countries from which they came, and the
original Jewish inhabitants stay in their towns
under Islamic rule, not communist or secular
rule. In this manner truth will prevail and
falsehood will be defeated, and the people whose
land it is will return to their land under
Islamic rule and none other. And Allaah is the
source of strength. Majmoo' Fataawa al-Shaykh
Ibn Baaz, part 1, p. 1259 (www.islam-qa.com)
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21854: The uprising of the
Palestinian people
Question:
Today we are witnessing a major political
phenomenon that has shaken the world, namely the
uprising of the Palestinian people against the
Jews (the Intifada). Can you suggest something
that we can say to the Muslim people in occupied
Palestine?
Answer:
Praise be to Allaah.
I advise them to fear Allaah and to cooperate
in doing good and in righteous deeds, for Allaah
will support those who support His cause. Allaah
says (interpretation of the meaning):
"O you who believe! If you help (in the
cause of) Allaah, He will help you, and make
your foothold firm"
[Muhammad 47:7]
And Allaah says elsewhere in His Holy Book:
"Allaah has promised those among you who
believe and do righteous good deeds, that He
will certainly grant them succession to (the
present rulers) in the land, as He granted it to
those before them, and that He will grant them
the authority to practise their religion which
He has chosen for them (i.e. Islam). And He will
surely, give them in exchange a safe security
after their fear (provided) they (believers)
worship Me and do not associate anything (in
worship) with Me"
[al-Noor 24:55]
I advise all of our brothers to cooperate
with them and I advise the rich and those in
positions of authority to extend the hand of aid
to their brothers in Palestine who are striving
to regain their land and achieve victory over
the enemy, in sha Allaah. May Allaah support
them with the truth and reward them with all
good on behalf of the Muslims. All they have to
do is to persevere in patience and constancy,
and vie in such perseverance, for the promise of
Allaah is true and Allaah will help those who
help His cause. May Allaah help them and grant
them victory over their enemies, and may He
enable the Muslims to help them and stand firm
with them until Allaah grants them victory over
their enemy, for He is the best of supporters.
Majmoo' Fataawa Samaahat al-Shaykh Ibn Baaz,
part 1, p. 1262 (www.islam-qa.com)
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14235: Ruling on Muslims
taking on European nationality
Question:
What is the ruling on taking European
nationality for a Muslim who has come to a
European country fleeing from oppression in his
homeland, where he has lost his identity papers
and has lost all hope of going back to his
country? May Allaah reward you with good?
Answer:
Praise be to Allaah.
In order to answer this question, we must
explain two things.
1 _ Whether settling in a kaafir country is
permissible
2 _ Establishing whether there is a need to
take the nationality.
With regard to the first matter, settling in
a kaafir country is not permissible unless the
following conditions are met:
1- There should be a legitimate need for
settling in their country, which cannot be met
in the Muslim lands, such as trade, da'wah,
officially representing a Muslim country, or
seeking knowledge that is not available in a
Muslim country either because it does not exist
there, or what is available is not of good
quality. Or there should be fear of death,
prison or torture, not mere harassment, for
oneself or for one's family and children, or
fear for one's wealth.
2- Settling there should be regarded as
temporary, not permanent. It is not permissible
to have the intention of staying there
permanently; rather one should have the idea
that it is temporary, because settling there
permanently means that one has migrated (made
hijrah) from the land of Islam to the land of
kufr. This clearly goes against the ruling of
sharee'ah that it is obligatory to migrate from
the land of kufr to the land of Islam. Having
the intention of staying there temporarily means
that when the need to stay in the kaafir country
no longer applies, one will get up and leave.
3- The kaafir country in which one wants to
settle should be one which is at peace with the
Muslims, not one which is at war with them.
Otherwise it is not permissible to settle there.
A country is regarded as being at war with the
Muslims if it is hostile towards the Muslims.
4- There should be religious freedom in the
kaafir country, so that the Muslim will be able
to practise his religion openly.
5- He should be able to learn the laws of
Islam in that country; if it is difficult for
him to do so then it is not permissible for him
to settle there because that implies that he is
turning away from learning the religion of
Allaah.
6- He should think it most likely that he
will be able to protect and maintain his
religious commitment, and that of his family and
children, otherwise it is not permissible for
him to settle there, because preserving one's
religious commitment takes precedence over
preserving one's self, one's wealth and one's
family. Whoever meets this condition _ and how
difficult it is to meet it _ is permitted to
settle in the land of the kuffaar, otherwise
that is forbidden to him, because of the texts
which clearly forbid settling there and enjoin
migrating from such lands, as is well known, and
because of the great danger which that poses to
religion and morals, which no one can deny
except one who is arrogant.
Secondly: there should be a legitimate need
for taking the nationality, such as the benefits
for which the Muslim has settled in the kaafir
country being dependent upon his taking the
nationality. Otherwise that is not permissible
for him, because taking the nationality is an
obvious manifestation of befriending the
kuffaar, and because it involves speaking words
which it is not permissible to believe in or
adhere to, such as approving of kufr or man-made
laws. Moreover, taking the nationality may lead
to staying in the kaafir land permanently, which
is not permissible, as stated above.
Having established these two points, I hope
that Allaah will forgive the Muslims who settle
in kaafir lands for the great danger that they
have exposed themselves to, because either he is
forced to settle there and necessity makes
permissible that which is ordinarily forbidden,
or to serve an interest which outweighs the
harms. And Allaah knows best.
Shaykh Khaalid al-Maajid, Faculty Member,
College of Sharee'ah, Imaam Muhammad ibn Sa'ood
Islamic University.
(www.islam-qa.com)
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3685: He hears music
sometimes in school without wanting to; is that
a sin?
Question:
I have previously stopped listening to music,
by me not putting it on, but I hear it at school
and other places, where I try not to enjoy it
but sometimes I do?
Would that count as
listening, and would I be accounted for it or
not?
Answer:
Praise be to Allaah.
There is a difference between the one who
listens to music and the one who hears it. The
one who listens to songs hears them
deliberately, wants to hear them and enjoys
that, whereas the one who only hears the sound
that reaches him, without wanting or intending
to do so, such as when riding in an airplane or
a bus in which there is music, or who goes to
the marketplace and hears that from some stores
without wanting or intending to listen to it.
There is a difference between the latter and the
one who sits down to listen to and enjoy this
haraam thing.
Hence Shaykh al-Islam (Ibn Taymiyah) said:
The command and the prohibition have to do with
listening. Merely hearing something is like
seeing; it has to do with the intention behind
seeing, not what happens without a person
choosing it…. The same applies to committing sin
through the five senses of hearing, sight,
smell, taste and touch; the commands and
prohibitions are connected to what a person
intends and does, but whatever happens without
him choosing it, there is no command or
prohibition with regard to that.
(Majmoo' al-Fataawa, part 5, p. 566)
One has to denounce that evil as much as
possible, but if he cannot do that, then he
should denounce it in his heart. One of the
things implied by denouncing it in one's heart
is not remaining in a gathering or a place where
that evil is happening, if one is able to leave.
With regard to listening to it, one must
strive against that as much as possible and seek
refuge with Allaah from the Shaytaan, and
remember Allaah. Then Allaah will take that away
from you. If that makes your heart attracted to
it, then you should keep away from those parts
of the school. If it will not cause you a lot of
trouble to miss some of those classes in which
these things happen then you should not attend
them. You have to remember that Allaah is always
watching and fear Him, for whoever fears Allaah,
Allaah will give him a way out. Allaah says
(interpretation of the meaning):
"And whosoever fears Allaah and keeps his
duty to Him, He will make a way for him to get
out (from every difficulty)"
[al-Talaaq 65:2]
And Allaah is the Source of strength.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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12499: Eating with people
who are drinking wine at the same table
Question:
It it permissible for a muslim to eat with
non muslims people who drink wine on the same
table.
Answer:
Praise be to Allaah. It is not
permissible to sit with people who are drinking
wine (alcohol), whether they are kaafirs or
Muslims. Allaah says concerning the one who sits
with those who are speaking of kufr and
falsehood:
"then sit not with them, until they engage
in a talk other than that" [al-Nisaa' 4:140 _
interpretation of the meaning]
al-Tabari said: this aayah clearly indicates
that it is not allowed to sit with the people of
falsehood of any kind, when they are indulging
in their falsehood. "(but if you stayed with
them) certainly in that case you would be like
them" [al-Nisaa' 4:140 _ interpretation of the
meaning]. Ibn Katheer said: i.e., you would
be like them in sinning.
According to a hadeeth narrated by Jaabir,
the Prophet (pecace and blessings of Allaah be
upon him) said: "Whoever believes in Allaah and
the Last Day, let him not sit at a table where
wine is being served." (Narrated by al-Tirmidhi,
al-Adab, 2725; classed as hasan by
al-Albaani in Saheeh Sunan al-Tirmidhi,
2246). The commentator on the hadeeth said: even
if he does not drink with them, it is as if he
is approving of their evil action.
So it is not permissible to sit with them or
to converse with them, even if one does not
drink, because if he does that he is like a
silent shaytaan (devil).
If you see them, then you have to denounce
them for that, and if they do not respond then
leave them and keep away from them. We ask
Allaah to keep us safe and sound. May Allaah
bless our Prophet Muhammad.
Islam Q&A Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
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11406: Killing non Muslims
Question:
I've read that in Islam it is a greater sin
to kill a Muslim than a non-Muslim. However, on
death a Muslim will be in Paradise whereas the
non-Muslim will be in Hell.To kill a non-Muslim
is to deny them forever the chance of becoming a
Muslim, and condemns them to Hell. Is this not
then a greater sin?
Answer:
Praise be to Allaah.
Killing a non-Muslim when he is a
mu'aahid (one of those who have a peace
treaty with the Muslims) is a sin, one of the
major sins. Al-Bukhaari narrated that
`Abd-Allaah ibn `Amr ibn al-`Aas (may Allaah be
pleased with them both) said: "The Prophet
(peace and blessings of Allaah be upon him)
said: `Whoever kills a mu'aahid will not
smell the fragrance of Paradise, even though its
fragrance may detected from a distance of forty
days.'" But with regard to non-Muslims who are
at war with the Muslims and do not have a peace
treaty with the Muslims or are not living under
Muslim rule, then Muslims are commanded to kill
them, because Allaah says (interpretation of the
meaning):
"Fight those of the disbelievers who are
close to you, and let them find harshness in
you"
[al-Tawbah 9:123]
But this should be in the case of jihaad
under the leadership of one of the leaders of
the Muslims, or his deputy.
Shaykh `Abd al-Kareem al-Khudayr .
(www.islam-qa.com)
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11747: Reconciling the fact
that the khaleefah should be from Quraysh with
the hadeeth about obeying an Abyssinian slave
Question:
What is the understanding pertaining to the
statement in the "Aqeedah " that the Khalifat
belongs to the Quraish, how does the Hadith
pertain to "Obey the Amir even if he be an
Abysinnian with a head like a raisin", could you
pls help us to reconcile this and may Allah
guide us to accept the truth?
Answer:
Praise be to Allaah.
The hadeeth about the rulers being from
Quraysh is a saheeh hadeeth which was narrated
through many isnaads. The basic principle is
that the leader should be from Quraysh. But in
the case where the khaleefah has seized power by
force and is ruling the people by force, the
people have to obey him and it is haraam to
rebel against him, even if he is an Abyssinian
slave as it says in the hadeeth.
Shaykh `Abd al-Kareem al-Khudayr.
(www.islam-qa.com)
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361: Proportional
representation in Islamic centers
Question:
Is proportional representation in Islam
alowable or not.The situation is thus, if there
are say 10 Muslim organisations(each with a
differant number of members) and they all join
together to form one mother organisation so that
they can co-ordinate between the Islamic work
between each other. Is it permissible that we
catogorise the organisation according to their
membership. That is if one organisation has
1-100 members they get one vote, 101-200 members
they get two votes and so on, Is this
permissible in Islam? I hope you can answer this
thank you
Answer:
Praise be to Allaah. There is no problem with
this because it is a way of organizing things in
order to reach the right or better opinion, by
using points to represent groups according to
their size or number of members. But you should
know that a "one man one vote" system may be
unfair if the people involved are not equal in
trustworthiness, ability, knowledge and
experience that are necessary for the kind of
decision-making that you want to undertake. If
they are equal or close enough, then "one man
one vote" is fair and wise. The people of
authority (ahl al-hall wa'l-'aqd) in this ummah
are those who have knowledge and virtue, who are
rational and wise, and who are prominent and
distinguished. These, not the ignorant masses
whose opinion is worthless, are the ones who
select the khaleefah. May Allaah help you to do
that which will please Him. Islam Q&A.
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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11018: Ruling on a dispute
between two brothers
Question:
My father and my uncle _ my father's brother
_ are always arguing. We live in one house, with
only a dividing wall between us. My father is
single and my uncle is single; my mother has
died and my uncle's wife has died. I always
advise them not to fight, but sometimes my uncle
picks on my father. How can I advise both of
them _ my father and my uncle? Please note that
my father prays and fasts, and my uncle prays
sometimes and not at other times, but he does
fast.
Answer:
Praise be to Allaah.
Advise your uncle to pray regularly and
explain to him that the salaah is the most
important pillar of Islam after the
Shahaadatayn. Forsaking prayer is kufr,
and his fasting is not valid if he is not
praying. His good deeds will not be accepted if
he does not pray. Advise them both to be
righteous and to fear Allaah, and to uphold the
ties of kinship and pay attention to the rights
of relatives; whoever cuts the ties of kinship,
Allaah will cut him off, and whoever takes care
of the ties of kinship, Allaah will take care of
him. Read to them both the aayaat of the Qur'aan
and the ahaadeeth of the Prophet which speak of
that. Then if you uncle responds, then praise be
to Allaah, otherwise you have to shun him.
From Fataawaa al-Lajnah al-Daa'imah, 12/363
(www.islam-qa.com)
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10224: Is it permissible to
go to beaches where there is nakedness and free
mixing?
Question:
In Egypt, people go to Alexandria to spend
the summer there. On the beaches there are
thousands of women who are virtually naked, and
men mix freely with women. I am a man with a
beard; is it permissible for me to go there and
sit by the sea, or not?
Answer:
Praise be to Allaah.
If the situation is as described, it is not
permissible for a Muslim to go to these places,
for fear of fitnah (temptation) and so as to
avoid the places where it is to be found _
unless he is one of those who are able to remove
the evil things that are there, because they
have the authority and the knowledge of
sharee'ah, and are able to enjoin what is good
and forbid what is evil.
From Fataawaa al-Lajnah al-Daa'imah, 12/362
(www.islam-qa.com)
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10222: Is warning people
about a person who commits evil a form of
slander or backbiting?
Question:
If a person is known for his evil deeds and
he openly commits major sins such as drinking
alcohol etc., and we advise others to keep away
from him and to avoid dealing with him, is this
permissible?
Answer:
Praise be to Allaah.
Warning others about a person who does evil
and commits major sins is obligatory (waajib).
If a Muslim fears that his brothers may be
harmed by those people's actions, he must advise
them and tell them about these evildoers, so
that no one will fall into their trap. It is
also obligatory to advise the evildoers and
those who commit major sins, so that perhaps
Allaah may guide them. The Messenger of Allaah
(peace and blessings of Allaah be upon him)
said: "Religion is sincerity" They said, "To
whom, O Messenger of Allaah?" He said, "To
Allaah and to His Book, to His Messenger, and to
the leaders of the Muslims and their common
folk."
(Narrated by Muslim from the hadeeth of
Tameem ibn Aws al-Daari (may Allaah be pleased
with him).
Fataawaa al-Lajnah al-Daa'imah, 12/375-376
(www.islam-qa.com)
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10226: Is it permissible to
live with someone who drinks alcohol?
Question:
I am a student in the university, and I live
with some other students in a room in the
student dorms on campus. I do not have the right
to move from this room, and I am forced to stay
here. The students that live with me say that
they drink beer. Is there any sin involved if I
sit with them or eat with them or talk to them?
Answer:
Praise be to Allaah.
If it is known for sure that they are
drinking intoxicants, then keep away from them
in the dorm as much as you can, if they do not
accept your advice to them to give up this evil
action. If you cannot leave the dorm, then avoid
sitting with them, talking to them and eating
with them unless it is essential, otherwise you
will be sinning.
From Fataawaa al-Lajnah al-Daa'imah, 12/360
(www.islam-qa.com)
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1094: Appointing an ameer
(leader)
Question:
What is the ruling on appointing someone as
an ameer when not travelling, such as when a
group of young men are sharing a flat or in a
camp that is held within the city or elsewhere?
Answer:
Praise be to Allaah. The reports that have
been narrated concerning appointing an ameer
refer specifically to when people are
travelling, because when people are travelling
they need to be able to refer their opinions to
a leader or ameer. But when people are not
travelling, usually each individual is busy with
his own affairs and they do not need an ameer.
But they may appoint someone to be the head
of their society or group, so if for example
they are living in a flat, they may say" we need
someone to organize our affairs in this flat, so
we will appoint So and so to be our head or
ameer." Then they can discuss with him the
running of this household's affairs, such as
what kind of food to have, setting times of
rest, deciding what needs to be bought, and so
on, so they discuss these things with him and
agree to accept what he says. This is correct,
in sha Allaah. Islam Q&A. Sheikh Muhammed
Salih Al-Munajjid (www.islam-qa.com)
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5413: He thinks someone is a
spy
Question:
I would like to ask an important question. I
am suspecting a brother to be a spy. There are
many evidences which leads me and many others to
this conclusion. Knowing the person, he seems to
be a very pious person MAshaa'Allah. However,
there were many matters in which he gave us an
impression that he is a spy. Honestly, I am very
confused. Am I aloud to suspect someone of being
a spy? Am I aloud to warn others? What should I
do in this case.
Wa Jazakum Allahu Khayran.
Answer:
Praise be to Allaah.
The basic principle is that we should think
well of another Muslim, unless he does many
things that indicate that we should not think
well of him. This is what is known as
circumstantial evidence or corroborative
evidence. If this happens in this person's case,
then there is no harm in being cautious around
him, because he is the one who has brought it
upon himself by his own suspicious actions. And
Allaah is the source of strength.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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4204: Is it permissible for
sisters who are working in Da'wah to choose an
Ameerah (leader) for themselves?
Question:
is it permissible for sisters who are trying
to sread the salafidawah amonst the sisters to
select an amir to make sure that everything is
being done in an organized fashion based on the
understanding of the salafusalih (this is just
amongst sisters the sisters) and their are no
leaders within the community that is on the
salaf.
Answer:
Praise be to Allaah.
We put this question to Shaykh Muhammad ibn
Saalih al-`Uthaymeen, may Allaah preserve him,
who answered as follows:
Praise be to Allaah, the Lord of the Worlds,
and peace and blessings be upon the most noble
of the Prophets and Messengers, our Prophet
Muhammad, and upon all his family and
companions. They have to have an Ameerah to
organize their affairs so that they will not be
disorganized. This is the case with every group
of people, whether on a journey, in the home,
etc. If they appoint someone as an Ameerah, then
they have to obey her, because the point of
making someone an Ameer is to obey him. And
Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
ISBN 1861793030 $7.95 eBook. ISBN 1861793014 $19.00 Paperback Pages: 136 or search for any item, word or phrase in this Search Box:
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3062: Is it permissible for
Muslims to vote for kaafirs who seem to be less
evil?
Question:
Some Moslems in a non Islamic country are
asking if it is OK to participate in the
elections there and vote for non Moslem groups
or parties. They claim that it would serve the
Moslem community there if a certain group won
the elections?
Answer:
Praise be to Allaah. This is a matter
concerning which rulings may differ according to
different circumstances in different times and
places. There is no absolute ruling that covers
all situations, both real and hypothetical.
In some cases it is wrong to vote, such as
when the matter will have no effect on the
Muslims, or when the Muslims have no effect on
the outcome of the vote. In this case voting or
not voting is all the same. The same applies in
cases where all the candidates are equally evil
or where they all have the same attitude towards
Muslims…
It may be the case that the interests of
Islam require Muslims to vote so as to ward off
the greater evil and to reduce harmful effects,
such as where two candidates may be non-Muslims
but one of them is less hostile towards Muslims
than the other, and Muslims' votes will have an
impact on the outcome of the election. In such
cases there is nothing wrong with Muslims
casting their votes in favour of the less evil
candidate.
In any case, this is the matter of ijtihaad
based on the principle of weighing up the pros
and cons, what is in the interests of Islam and
what is detrimental. With regard to this matter,
we have to refer to the people of knowledge who
understand this principle. We should put the
question to them, explaining in detail the
circumstances and laws in the country where the
Muslim community is living, the state of the
candidates, the importance of the vote, the
likely benefits, and so on.
No one should imagine that anyone who says
that it is OK to vote is thereby expressing
approval or support for kufr. It is done in the
interests of the Muslims, not out of love for
kufr and its people. The Muslims rejoiced when
the Romans defeated the Persians, as did the
Muslims in Abyssinia (Ethiopia) when the Negus
defeated those who had challenged his authority.
This is well known from history. Whoever wants
to be on the safe side and abstain from voting
is allowed to do so. This response applies only
to elections for influential positions. And
Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
ISBN 1861793030 $7.95 eBook. ISBN 1861793014 $19.00 Paperback Pages: 136 or search for any item, word or phrase in this Search Box:
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Introduction