Islamic politics
Chapter 2
Enjoining what is good
and
forbidding what is evil
45789: Attending wedding
parties which involve some evils
Question:
Celebrations nowadays are not free of some
evils, such as songs, dancing, music, improper
clothing, etc. My question is very important:
1- Is it permissible to attend and accept
invitations to these occasions?
2- As 99% of these events are not free of
songs, especially those that are accompanied by
haraam musical instruments or indecent words,
does this mean that we should have nothing to do
with them and not attend any such occasions?
3- If we do not attend these parties, does
that mean we are severing the ties of kinship,
cutting ourselves off from people and causing
enmity between us and them?
4- The scholars
have stipulated that if we attend these
celebrations we must denounce what goes on, but
such denunciations receive no response and there
is no real opportunity at such times which they
claim are times of joy.
5- I hope that you can find the time to
explain for us in detail about this matter which
is so widespread nowadays.
Answer:
Praise be to Allaah.
1 _ It is not permissible to attend wedding
parties that involve evil actions, such as
singing that is accompanied by music or that
includes indecent words. The fact that this is
widespread among people does not mean that it is
permissible and should not be denounced.
2 _ Not attending these parties is not
regarded as severing the ties of kinship, rather
it is protecting oneself from seeing or hearing
evil. Your family and relatives should
understand that you would be keen to attend and
take part, were it not for the evil things that
they do.
3 _ If a person who is invited to such an
event knows that there will be evil things
happening and that he is not able to denounce
them, it is not permissible for him to attend.
Ibn Qudaamah (may Allaah have mercy on him)
said in al-Mughni (7/214): If a person is
invited to a wedding feast in which evil things
will take place, such as wine, musical
instruments, etc, and he is able to attend and
remove those evils, then he must attend and
denounce them, because then he will be
fulfilling two duties: accepting the invitation
of his Muslim brother and removing evil. But if
he is not able to denounce them then he should
not attend. If he does not know about the evils
until he gets there, he should remove them. If
he cannot, then he should go away. Something
similar was stated by al-Shaafa'i.
It says in Fataawa al-Lajnah
al-Daa'imah:
If wedding parties are free of evils such as
men mixing with women and indecent songs, or if
you attend then these evils will be changed,
then it is permissible to attend, so as to share
in the occasion of joy. Rather it is obligatory
to attend if there is some evil that you can
remove.
But if there are evil things in these parties
that you cannot denounce, then it is haraam to
attend them because of the general meaning of
the words of Allaah (interpretation of the
meaning):
"And leave alone those who take their
religion as play and amusement, and whom the
life of this world has deceived. But remind
(them) with it (the Qur'aan) lest a person be
given up to destruction for that which he has
earned, when he will find for himself no
protector or intercessor besides Allaah"
[al-An'aam 6:70]
"And of mankind is he who purchases idle
talks (i.e. music, singing) to mislead (men)
from the path of Allaah without knowledge, and
takes it (the path of Allaah, or the Verses of
the Qur'aan) by way of mockery. For such there
will be a humiliating torment (in the Hellfire)"
[Luqmaan 31:6]
And because of the many ahaadeeth which
condemn singing and musical instruments.
From Fataawa al-Mar'ah, compiled by
Muhammad al-Musnad, p. 92.
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10522: Do we begin with
changing things "by hand" when changing evil
things?
Question:
Does the hadeeth, "Whoever among you sees an
evil action, let him change it by his hand [by
force]…" mean that we should change it by force
straightaway, even though it may be possible to
change it by speaking out?
Answer:
Praise be to Allaah.
Changing evil things is to be done by stages,
progressing by degrees from warning and
reminding, to preaching and alarming, then
rebuking, then changing it "by hand" (by force),
then carrying out acts of punishment and
vengeance, and finally by declaring hostility
and referring the matter to the judge.
Al-Mawsoo'ah al-Fiqhiyyah, vol. 39, p. 127
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39357: A brother's
responsibility towards his siblings at home
Question:
My father works overseas, and I am the oldest
son in the family. I live with my mother and
siblings. Am I regarded as responsible for my
siblings, in the sense that I should enjoin them
to do what is good and forbid them to do what is
evil, and do they have to obey me in that, or is
this my mother's responsibility? If my mother
falls short in that and lets my siblings do some
evil actions, what should I do?.
Answer:
Praise be to Allaah.
Enjoining what is good and forbidding what is
evil is obligatory upon you at all times,
whether your father is there with you or he is
absent from the home. It is also everybody's
responsibility, because the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever
among you sees an evil action, let him change it
with his hand [by taking action]; if he cannot,
then with his tongue [by speaking out]; and if
he cannot, then with his heart [by hating it and
feeling that it is wrong] _ and that is the
weakest of faith." Narrated by Muslim, 78.
Based on this, it is obligatory for all
Muslims in general, and on fathers and mothers
with their children in particular. If the father
or mother falls short in that regard, then it is
obligatory on the son, whether he is young or
old, to do that to the best of his ability, with
good manners and wisdom. Allaah says
(interpretation of the meaning):
"So keep your duty to Allaah and fear Him as
much as you can"
[al-Taghaabun 64:16]
And he also says (interpretation of the
meaning):
"Allaah burdens not a person beyond his
scope"
[al-Baqarah 2:286]
You should pay attention to the best way of
achieving the shar'i interests, and if the evil
you are trying to ward off is greater than any
evil that may result from your speaking up, then
you should go ahead. You have to show them that
you care about them and want what is best for
them, so that this will make your advice more
acceptable and they will do what you tell them,
without doing that in a harsh or suppressive
manner.
We ask Allaah to help you and to set your
affairs straight.
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33757: Changing evil by one's
hand
Question:
Can evil be changed with one's hand (by
taking action)? Who should change evil with his
hand?.
Answer:
Praise be to Allaah.
Allaah has described the believers as
denouncing evil and as enjoining what is good.
He says (interpretation of the meaning):
"The believers, men and women, are
Awliyaa' (helpers, supporters, friends,
protectors) of one another; they enjoin (on the
people) AlMa`roof (i.e. Islamic Monotheism and
all that Islam orders one to do), and forbid
(people) from AlMunkar (i.e. polytheism and
disbelief of all kinds, and all that Islam has
forbidden)"
[al-Tawbah 9:71]
"Let there arise out of you a group of
people inviting to all that is good (Islam),
enjoining Al-Ma`roof (i.e. Islamic Monotheism
and all that Islam orders one to do) and
forbidding Al-Munkar (polytheism and disbelief
and all that Islam has forbidden)"
[Aal `Imraan 3:104]
"You (true believers in Islamic Monotheism,
and real followers of Prophet Muhammad and his
Sunnah) are the best of peoples ever raised up
for mankind; you enjoin Al-Ma`roof (i.e. Islamic
Monotheism and all that Islam has ordained) and
forbid AlMunkar (polytheism, disbelief and all
that Islam has forbidden)"
[Aal `Imraan 3:110]
There are many verses which speak of
enjoining what is good and forbidding what is
evil; that is because of the importance of this
issue and the great need that exists for it.
According to a saheeh hadeeth, the Prophet
(peace and blessings of Allaah be upon him)
said: "Whoever among you sees an evil action,
let him change it with his hand [by taking
action]; if he cannot, then with his tongue [by
speaking out]; and if he cannot, then with his
heart [by at least hating it and believing that
it is wrong], and that is the weakest of faith."
Narrated by Muslim in his Saheeh.
Changing evil by one's hand should be done by
those who are able to do that, such as those in
positions of authority and the bodies in charge
of such matters in the areas over which they
have been appointed, the ruler in the area over
which he has been appointed, the judge in the
area over which he has been appointed, and by a
man in his own house with his children and the
members of his household, as much as he can.
But if he is not able to do that, or if
changing it with his hand will lead to fitnah
(tribulation) and conflict, and cause more harm
than good, then he should not change it with his
hand, rather he should change it with his
tongue, by speaking out. That will be sufficient
lest changing it with his hand will lead to a
worse evil that that which he is seeking to
change. This was stated by the scholars.
In the case of changing evil with his tongue,
it is sufficient for him to say, "O my brother,
fear Allaah, this is not permitted, you should
stop this, you should do such and such" and
other good words spoken in a proper manner.
After the tongue comes the heart, i.e.,
hating the evil in one's heart, showing that one
hates it, and not sitting with those who do it.
All of these come under the heading of changing
it with one's heart. And Allaah is the Source of
strength.
From the fatwas of Shaykh `Abd al-`Azeez ibn
Baaz, Majallat al-Buhooth al-Islamiyyah,
36/121-122. (www.islam-qa.com)
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33769: Wrongfully judging a
person to be an apostate because he went out
with a girl who was unveiled
Question:
What is the ruling on a person who says to
someone, "You are an apostate from Islam"
because he goes with a girl who is unveiled and
wears makeup?.
Answer:
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to use the
word kaafir lightly, because judging a Muslim
who believes in Tawheed to be a kaafir is a
major sin. Muslim (60) narrated from `Abd-Allaah
ibn `Umar that the Messenger of Allaah (peace
and blessings of Allaah be upon him) (peace and
blessings of Alalah be upon him) said: "Any man
who says to his brother, `O kaafir,' if this
description fits him, then he is a kaafir,
otherwise it will come back on him (the one who
said it)."
Al-Bukhaari (6054) narrated from Abu Dharr
(may Allaah be pleased with him) that he heard
the Prophet (peace and blessings of Allaah be
upon him) say: "No man accuses another of being
immoral or of being a kaafir but it will come
back on him if his companion is not like that."
Secondly:
The one who wants to denounce an evil action
or to exhort a sinner should do that in a kind
and gentle manner, because this is more likely
to make his words acceptable and effective. It
was narrated from `Aa'ishah, the wife of the
Prophet (peace and blessings of Allaah be upon
him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Allaah
is Kind and loves kindness, and He gives
(reward) for kindness that He does not give for
harshness and He does not give for anything
else.
Al-Nawawi said:
This hadeeth points to the virtue of kindness
and encourages us to adopt this attitude; and it
condemns harshness. Kindness is the cause of all
goodness. Al-Qaadi said: What this means is that
goals may be achieved by means of kindness that
cannot be achieved by anything else.
With regard to uttering words such as kaafir
(disbeliever), faasiq (immoral person), murtadd
(apostate), etc, this may be a cause of the
person being put off and persisting in his sin,
and not accepting the truth.
Al-Haafiz said in his commentary on the
hadeeth of Abu Dharr mentioned above:
This shows that if a person says to another,
"You are a faasiq (immoral person)" or "You are
a kaafir", and that is not the case, then he is
the one who deserves to be described in that
manner. If the person is as described, it does
not necessarily mean that the one who called him
that is free of sin. If the intention is to
advise him or someone else by referring to his
situation, it is permissible, but if the
intention is to expose and shame him, and and to
hurt him, then it is not permissible, because we
are commanded to conceal people's faults and
teach then and advise then in a manner that is
better. As far as a person is able to achieve
that in a kind manner, it is not permissible for
him to do it in a harsh manner, because that may
make him stubborn and cause him to persist in
that action, as is the nature of many people.
Thirdly:
Going with a girl who is unveiled and wears
makeup is not kufr, rather it is a sin because
it is one of the means that lead to immoral
actions. But he should advise this person who
has gone with a girl who is unveiled and wears
makeup, so that Allaah may guide him thereby.
Fataawa al-Lajnah al-Daa'imah, 17/66.
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36805: How should he deal with his sisters
who do not wear full hijab?
Question:
I am a young man who was guided by Allaah _
all praise be to Him _ four months ago. I am
surprised at all the bid'ahs that the people
follow, hence I visit this site of yours all the
time. I live in a family where all the people
pray, praise be to Allaah. I have two sisters
aged 14 and 16. They do not wear jilbaabs,
rather they just cover their heads. When I try
to convince them to wear jilbaab my mother
stands in my way even though she wears jilbaab
herself, and she tells me that when they grow up
we will make them wear jilbaab. I adhere to the
command in the Qur'aan to respect our parents,
so I keep quiet.
I want to ask:
1 _ Should I keep quiet and wait till my
sisters grow up?
2 _ Should I go against my parents and make
my sisters wear the jilbaab, especially since my
parents are strongly opposed to this idea at
present ?
Please advise me, because I am confused. May
Allaah reward you with all good.
Answer:
Praise be to Allaah.
We ask Allaah to continue to guide you and to
increase your faith, and to make us and you
steadfast in adhering to His religion.
You should continue advising your sisters to
wear the jilbaab, and advise your parents to
make them adhere to the command of Allaah. But
you should do that in a kind and gentle manner,
and perhaps you can use some tapes and booklets
that explain the ruling on the jilbaab, which is
enjoined in the verse (interpretation of the
meaning):
"O Prophet! Tell your wives and your
daughters and the women of the believers to draw
their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or
one eye to see the way). That will be better,
that they should be known (as free respectable
women) so as not to be annoyed. And Allaah is
Ever OftForgiving, Most Merciful"
[al-Ahzaab 33:59]
Al-Qurtubi (may Allaah have mercy on him)
said:
It was the custom of the Arab women to be
uncovered. They used to uncover their faces as
slave woman do, which prompted men to look at
them and provoked desires in them. So Allaah
commanded His Messenger (peace and blessings of
Allaah be upon him) to tell them put on their
jilbaabs when they went out, if they wanted to
go out to relieve themselves, because they used
to go out into the desert before they began to
use chamber pots. This was in order to
distinguish between them and slave woman, so
that free woman would be recognized by their
covering, and no one would harass them. Before
this verse was revealed, believing women would
go out for their needs and the evildoers would
think that they were slave women, so they would
harass them, and the free women would should at
them. They complained about that to the Prophet
(peace and blessings of Allaah be upon him), and
this verse was revealed for that reason. This
was said by al-Hasan and others.
See also question no. 11774.
What some people say, that a girl does not
have to wear the hijab or jilbaab until after
she is married or until she has completed her
education etc has no basis, rather this shar'i
ruling applies to every girl who has reached the
age of adolescence, whether she is 12 years old
or 18 or whatever. See question no.
20475.
Fathers and mothers should note that they are
responsible before Allaah for the affairs of
their daughters that have been entrusted to
them, as Allaah says (interpretation of the
meaning):
"O you who believe! Ward off yourselves
and your families against a Fire (Hell) whose
fuel is men and stones, over which are
(appointed) angels stern (and) severe, who
disobey not, (from executing) the Commands they
receive from Allaah, but do that which they are
commanded"
[al-Tahreem 66:6]
And as the Prophet (peace and blessings of
Allaah be upon him) said: "Each of you is a
shepherd and each of you is responsible for his
flock. The ruler is a shepherd and is
responsible for his flock; the man is the
shepherd of his family members and is
responsible for them..."
Narrated by al-Bukhaari, 853; Muslim, 1829.
And he (peace and blessings of Allaah be upon
him) said: "Allaah will ask every person in a
position of responsibility about that which was
entrusted to him, whether he took care of it or
was negligent, until He will ask a man about the
members of his household." Narrated by Ibn
Hibbaan, classed as saheeh by al-Albaani in
Ghaayat al-Maraam, no. 271.
And Allaah knows best.
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36888: Warning against
marrying one whose chastity is in doubt
Question:
I recently got a mail from one of my
relatives.The mail was sent to me by mistake.In
that she had written about her affair with a
boy.She stated that she had crossed all her
limits.Now the problem is that no one knows
about it and i dont intend telling it to anyone
but my grandmother had selected that girl for my
brother.I can't say these things to my parents
and neither to my brother.My father listens to
eveything that his mother says so it is very
likely that he will agree to this match.If my
grand mother comes to know about this girl also
she isnt going to tell my parents anything about
it as the girl is her sisters daughter.So what
should i do? please advise..
Answer:
Praise be to Allaah.
You should note first of all that the letter
which came to you by mistake may have been
fabricated against this girl.
Secondly, if you are sure that this letter is
genuine, then one of the two following scenarios
must apply:
1 _ That this girl has started to change and
reform, and she has ended her haraam
relationships. In this case there is nothing
wrong with your brother marrying her. You should
cover up for her, because the Prophet (peace and
blessings of Allaah be upon him) said: "The
Muslim is the brother of his fellow Muslim; he
does not wrong him or let him down. Whoever
meets his brother's needs, Allaah will meet his
needs, and whoever relieves a Muslim of some
worldly distress, Allaah will relieve him of
some of the distress of the Day of Resurrection.
Whoever covers a Muslim (conceals his sin),
Allaah will cover him (conceal his sin) on the
Day of Resurrection."
Narrated by al-Bukhaari (2310), Muslim
(2580).
See also question no. 4882,
26810.
The Prophet (peace and blessings of Allaah be
upon him) has told us that repenting from sin
erases it. He (peace and blessings of Allaah be
upon him) said:
"The one who repents from sin is like one who
did not sin." Narrated by Ibn Maajah, classed as
hasan by al-Albaani in Saheeh Ibn Maajah,
3427.
See also questions no. 13990,
14289, 27176.
2 _ If this woman's religious commitment and
character are not satisfactory, or there is no
guarantee that she will not go back to haraam
ways, then you should advise your brother not to
marry her, because the Prophet (peace and
blessings of Allaah be upon him) said: "Religion
is sincerity (naseehah)." We said: "To whom?" He
said: "To Allaah, to His Book, to His Messenger
and to the leaders of the Muslims and their
common folk." Narrated by Muslim, 55, from the
hadeeth of al-Tameem al-Daari (may Allaah be
pleased with him).
That should not be done by accusing her or
exposing her, rather it should be done by trying
to divert your brother from marrying her, such
as by sending him a letter or telling him
directly that marrying this girl will do him no
good. If that does not put him off marrying her,
then you should tell him that you know something
that means that he has to forget about marrying
her, and other things that will make him give up
the idea of marrying her, even if you are forced
to tell him what happened with this letter,
without slandering her.
And Allaah knows best.
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8674: Jamaa'at al-Tableegh _
pros and cons
Question:
What is the ruling on the 40 days and 4
months to the different part of world to call
muslim brothers towards duties of islam.
Answer:
Praise be to Allaah.
"Jamaa'at al-Tableegh" is one of the groups
that are working for Islam. Their efforts in
calling people to Allaah (da'wah) cannot be
denied. But like many other groups they make
some mistakes, and some points should be noted
concerning them. These points may be summed up
as follows, noting that these mistakes may vary
within this group, depending on the environment
and society in which they find themselves. In
societies in which knowledge and scholars are
prevalent and the madhhab of Ahl al-Sunnah
wa'l-Jamaa'ah is widespread, the mistakes are
much less; in other societies these mistakes may
be greater. Some of their mistakes are:
1 _ Not adopting the `aqeedah of Ahl
al-Sunnah wa'l-Jamaa'ah. This is clearly seen
from the variations in the `aqeedah of some of
their members and even of some of their leaders.
2 _ Their not paying attention to shar'i
knowledge.
3 _ Their misinterpretation of some Qur'aanic
verses in a manner that was not intended by
Allaah. For example they interpret the verses on
jihad as referring to "going out for da'wah".
The verses which mentioned the word khurooj
(going out) etc. are interpreted by them as
meaning going out for da'wah.
4 _ They make their system of going out for
da'wah an act of worship. So they started to
misquote the Qur'aan to support their system
which specifies certain numbers of days and
months. This system, which they think is based
on evidence from Qur'aan, is widespread among
them in all countries and environments.
5 _ They do some things that go against
sharee'ah, such as appointing one of them to
make du'aa' for them whilst the group goes out
for da'wah, and they think that their success or
failure depends on whether or not this man was
sincere and his du'aa' accepted.
6 _ Da'eef (weak) and mawdoo' (fabricated)
ahaadeeth are widespread among them, and this is
not befitting for those who aim to call people
to Allaah.
7 _ They do not speak of munkaraat (evil
things), thinking that enjoining what is good is
sufficient. Hence we find that they do not speak
about evils that are widespread among the
people, even though the slogan of this ummah _
which they continually repeat _ is:
"Let there arise out of you a group of
people inviting to all that is good (Islam),
enjoining Al-Ma`roof (i.e. Islamic Monotheism
and all that Islam orders one to do) and
forbidding Al-Munkar (polytheism and disbelief
and all that Islam has forbidden). And it is
they who are the successful" [Aal `Imraan
3:104 _ interpretation of the meaning]
The successful are those who enjoin what is
good and forbid what is evil, not just those who
do only one of the two.
8 _ Some of them fall into self-admiration
and arrogance, which leads them to look down on
others, and even to look down on the scholars
and describe them as inactive and sleeping, or
to show off. So you find them talking about how
they went out and travelled, and they saw such
and such, which leads to unfavourable results,
as we have mentioned.
9 _ They regard going out for da'wah as
better than many acts of worship such as jihad
and seeking knowledge, even though those things
are obligatory duties, or may be obligatory for
some people but not others.
10 _ Some of them audaciously issue fatwas,
and discuss tafseer and hadeeth. That is because
they allow each one of them to address the
people and explain to them. This leads to them
speak audaciously on matters of sharee'ah. So
the inevitably speak of the meaning of a ruling,
hadeeth or verse when they have not read
anything about it, or listened to any of the
scholars. And some of them are new Muslims or
have only recently come back to Islam.
11- Some of them are negligent with regard to
the rights of their children and wives. We have
discussed the seriousness of this matter in the
answer to question no. 3043.
Hence the scholars do not allow people to go
out with them, except for those who want to help
them and correct the mistakes that they have
fallen into.
We should not keep the people away from them
altogether, rather we must try to correct their
mistakes and advise them so that their efforts
will continue and they will be correct according
to the Qur'aan and Sunnah.
There follow the fatwas of some of the
scholars concerning Jamaa'at al-Tableegh:
1 _ Shaykh `Abd al-`Azeez ibn Baaz said:
Jamaa'at al-Tableegh do not have proper
understanding of the issues of `aqeedah, so it
is not permissible to go out with them, except
for one who has knowledge and understanding of
the correct `aqeedah of Ahl al-Sunnah
wa'l-Jamaa'ah, so that he can guide them and
advise them, and cooperate with them in doing
good, because they are very active, but they
need more knowledge and someone who can guide
them of those who have knowledge of Tawheed and
the Sunnah. May Allaah bless us all with proper
understanding of Islam and make us steadfast in
adhering to it. Majmoo' Fataawa al-Shaykh Ibn
Baaz, 8/331
2 _ Shaykh Saalih al-Fawzaan said:
Going out for the sake of Allaah does not
refer to the kind of going out that they mean
nowadays. Going out for the sake of Allaah means
going out to fight. What they call going out
nowadays is a bid'ah (innovation) that was not
narrated from the salaf.
Going out to call people to Allaah cannot be
limited to a certain number of days, rather one
should call people to Allaah according to one's
abilities, without limiting that to a group or
to forty days or more or less than that.
Similarly the daa'iyah must have knowledge.
It is not permissible for a person to call
people to Allaah when he is ignorant. Allaah
says (interpretation of the meaning):
"Say (O Muhammad): This is my way; I
invite unto Allaah (i.e. to the Oneness of
Allaah — Islamic Monotheism) with sure
knowledge"
[Yoosuf 12:108]
i.e., with knowledge, because the caller must
know that to which he calls people, what is
obligatory, mustahabb, haraam and makrooh. He
has to know what shirk, sin, kufr, immorality
and disobedience are; he has to know the degrees
of denouncing evil and how to do it.
The kind of going out that distracts people
from seeking knowledge is wrong, because seeking
knowledge is an obligation, and it can only be
achieved by learning, not by inspiration. This
is one of the misguided Sufi myths, because
action without knowledge is misguidance, and
hoping to acquire knowledge without learning is
an illusion.
From Thalaath Mihaadaraat fi'l-`Ilm
wa'l-Da'wah.
And Allaah knows best.
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27170: Is it permissible to
offer money to a person on the condition that he
does a good deed?
Question:
Is it permissible to offer money to a person
on the condition that he does a good deed ? For
example, can I say to a Muslim uncle, I will
give you 500 Dirhams if you grow and keep a
beard ?.
Answer:
Praise be to Allaah. It seems that there is
nothing wrong with doing that. Allaah has
enjoined certain actions upon His slaves, and
has promised a great reward in this world for
doing them, so as to encourage people to do
them. Allaah says (interpretation of the
meaning):
"And whosoever fears Allaah and keeps his
duty to Him, He will make a way for him to get
out (from every difficulty).
And He will provide him from (sources) he
never could imagine"
[al-Talaaq 65:2-3]
The Prophet (peace and blessings of Allaah be
upon him) said: "Whoever would like his
provision in this world to be increased and his
life span to be extended, let him uphold the
ties of kinship." Narrated by al-Bukhaari, 5986;
Muslim, 2557.
As a way of encouraging righteous deeds, the
Prophet (peace and blessings of Allaah be upon
him) gave permission for the one who killed a
kaafir on the battelefield to take his spoils.
It was narrated that Abu Qutaadah (may Allaah
be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon
him) said, during the year of Hunayn: "Whoever
kills an enemy and has proof of that will have
his spoils."
Narrated by al-Bukhaari, 2973; Muslim, 1751.
"Spoils" here refers to the money, luggage,
clothing and weapons that a fighter has with
him.
And the scholars regarded it as permissible
to offer prizes for memorizing soorahs from the
Qur'aan or ahaadeeth, or for winning a contest
of knowledge.
The scholars of the Standing Committee were
asked:
What is the ruling on receiving prizes for
Qur'aan memorization contests?
They replied:
There is nothing wrong with that, and there
is no difference between men and women in this
regard.
Fataawa al-Lajnah al-Daa'imah, 4/126
This has to do with giving and offering: it
is permissible to offer and give money to one
who lets his beard grow or does other things
required by sharee'ah.
But with regard to the one who takes that
money: if he let his beard grow in order to take
the prize, then he will not be rewarded for his
action, but if the prize motivated him to fulfil
the command of Allaah, or if he started because
of the prize and then changed his intention
after that and adhered to (following the
ruling), then he will be rewarded for that in
which his intention was sound, and it will not
matter that at first he was doing it for the
prize.
It was narrated from Anas that a man asked
the Prophet (peace and blessings of Allaah be
upon him) for sheep between two mountains and he
gave them to him, then he went to his people and
said, "O my people, become Muslims, for by
Allaah Muhammad gives generously and he does not
fear poverty."
Anas said: People would become Muslim only
for worldly gains, but as soon as they became
Muslim Islam became dearer to them than this
world and everything in it.
Narrated by Muslim, 2312.
Al-Nawawi said:
This is how it appears in most copies: "fa ma
yuslim (as soon as [they] became Muslim)." In
some copies it says "fa ma yumsi (before the day
ended)." Both are correct. The first means that
shortly after they became Muslim, Islam became
dearer to them, i.e., at first they professed
Islam for worldly purposes, with no sound
intention in their hearts, then by the blessing
of the Prophet (peace and blessings of Allaah be
upon him) and the light of Islam, their hearts
were soon opened to true faith which took root
in their hearts, and then Islam became dearer to
them than this world and everything in it.
Sharh Muslim, 15/72, 73.
And Allaah knows best.
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27105: What is the ruling on
living with a kaafir mother?
Question:
What is the ruling on living with kafir
mother and wanting to move your wife into the
home with her?.
Answer:
Praise be to Allaah.
There is no reason why a son should not live
with his kaafir mother, or her with him. That
may be a means of her being guided to Islam, if
the son treats her well and gives a good
impression of Islam; keeping away from her may
be a cause of her coming to Islam being delayed.
The Muslim is enjoined to treat his parents
well and honour them even if they are kuffaar.
It is not permissible for a Muslim to disobey
them or treat them badly in word and deed. But
that does not mean that he should obey her in
matters that are sinful or show approval of the
kufr that she believes in.
(a) Allaah says (interpretation of the
meaning):
"And We have enjoined on man to be good and
dutiful to his parents; but if they strive to
make you join with Me (in worship) anything (as
a partner) of which you have no knowledge, then
obey them not. Unto Me is your return and I
shall tell you what you used to do"
[al-`Ankaboot 29:8]
(b) And Allaah says (interpretation of the
meaning):
"But if they (both) strive with you to make
you join in worship with Me others that of which
you have no knowledge, then obey them not; but
behave with them in the world kindly, and follow
the path of him who turns to Me in repentance
and in obedience. Then to Me will be your
return, and I shall tell you what you used to
do"
[Luqmaan 31:15]
(c) It was narrated that Asma' bint Abi Bakr
(may Allaah be pleased with her) said: My mother
came to me at the time of the Messenger of
Allaah (peace and blessings of Allaah be upon
him), and she was a mushrik. I asked the
Messenger of Allaah (peace and blessings of
Allaah be upon him) about that, saying, "My
mother has come to me and she wants to visit me;
should I uphold the ties of kinship with her?"
He said, "Yes, uphold the ties of kinship with
your mother." (Narrated by al-Bukhaari, 2477;
Muslim, 1003)
(d) It was narrated from Sa'd ibn Abi Waqqaas
that a verse of Qur'aan was revealed concerning
him. He said: Umm Sa'd swore that she should
never speak to him until he gave up his
religion, and she would never eat or drink. She
said, "You claim that Allaah commands you to
honour your parents, and I am your mother, and I
am telling you to do this." He said, She stayed
like that for three days, until exhaustion
overtook her, then one of her sons, whose name
was `Amaarah, got up and gave her some water,
and she started to pray against Sa'd. Then
Allaah revealed Qur'aan (interpretation of the
meaning):
"And We have enjoined on man to be good and
dutiful to his parents; but if they strive to
make you join with Me (in worship) anything (as
a partner…"
[al-`Ankaboot 29:8]
And He said (interpretation of the meaning):
"…but behave with them in the world kindly…"
[Luqmaan 31:15]
Narrated by Muslim, 1748.
(e) There follows a fatwa from Shaykh `Abd
al-`Azeez ibn Baaz (may Allaah have mercy on
him) regarding the issue of obeying parents with
regard to shaving the beard:
Question: Regarding obeying your father with
regard to shaving the beard.
The Shaykh replied:
It is not permissible for you to obey your
father in shaving the beard, rather you must let
it grow, because the Prophet (peace and
blessings of Allaah be upon him) said: "Trim the
moustache and let the beard grow; be different
from the mushrikeen." And he (peace and
blessings of Allaah be upon him) said:
"Obedience is only with regard to that which is
good and proper."
Letting the beard grow is obligatory, not
just Sunnah, according to fiqhi terminology,
because the Messenger of Allaah (peace and
blessings of Allaah be upon him) commanded that,
and the basic principle is that a command is
obligatory.
Majmoo' Fataawa al-Shaykh Ibn Baaz,
8/377-378
See also the answer to question no.
5053 and 6401.
And Allaah knows best.
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38701: Enjoining what is
good and forbidding what is evil, and the verse,
"Take care of your ownselves"
Question:
How can we refute, with strong and definitive
evidence, those who quote the verse
(interpretation of the meaning): "O you who
believe! Take care of your ownselves" when they
are enjoined to do that which is good and told
not to do that which is evil?.
Answer:
Praise be to Allaah.
This verse from Soorat al-Maa'idah is one
that is misunderstood by some people. They think
that it means that it is not obligatory to
enjoin what is good and forbid what is evil, and
they sometimes quote it to those who are
enjoining them to do something good or telling
them not to do something evil.
In his commentary on the verse
(interpretation of the meaning):
"O you who believe! Take care of your
ownselves. If you follow the (right) guidance
[and enjoin what is right (Islamic Monotheism
and all that Islam orders one to do) and forbid
what is wrong (polytheism, disbelief and all
that Islam has forbidden)] no hurt can come to
you from those who are in error"
[al-Maa'idah 5:105]
The scholar Muhammad al-Ameen al-Shanqeeti
said:
The ignorant person may imagine, from the
apparent meaning of this verse, that it is not
obligatory to enjoin what is good and forbid
what is evil, but the same aayah also indicates
that if a person does his best (to enjoin what
is good and forbid what is evil), and there is
no response, then this is what this verse refers
to. That is where Allaah says "If you follow
the (right) guidance", because whoever does
not enjoin what is good is not following right
guidance. Those who said this include Hudhayfah
and Sa'eed ibn al-Musayyib, as quoted by
al-Aloosi in his Tafseer; Ibn Jareer, as
quoted by al-Qurtubi from Sa'eed ibn
al-Musayyib; and Abu `Ubayd al-Qaasim ibn
Salaam. Ibn Jareer also quoted something similar
from a group of the Sahaabah including Ibn `Umar
and Ibn Mas'ood.
Some of the scholars said that "If you
follow the (right) guidance" means if you
tell them but they do not listen; and some of
them said that enjoining what is good is
included in the meaning of guidance in this
verse. This is very clear to any fair-minded
person.
Further evidence that the one who does not
enjoin what is good is not following true
guidance is the fact that Allaah swears that
such a person is lost, as He says
(interpretation of the meaning):
"By Al`Asr (the time).
Verily, man is in loss,
Except those who believe (in Islamic
Monotheism) and do righteous good deeds, and
recommend one another to the truth [i.e. order
one another to perform all kinds of good deeds
(AlMa`roof) which Allaah has ordained, and
abstain from all kinds of sins and evil deeds
(AlMunkar) which Allaah has forbidden], and
recommend one another to patience (for the
sufferings, harms, and injuries which one may
encounter in Allaah's Cause during preaching His
religion of Islamic Monotheism or Jihad)"
[al-`Asr 103:1-3]
The truth of the matter is that it is
obligatory to enjoin what is good and forbid
what is evil, and once he has done his duty, the
one who enjoins good cannot be harmed by the
misguidance of those who have gone astray. This
is indicated by several verses such as
(interpretation of the meaning):
"And fear the Fitnah (affliction and
trial) which affects not in particular (only)
those of you who do wrong"
[al-Anfaal 8:25]
and the ahaadeeth which indicate that if
people do not enjoin what is good and forbid
what is evil, then Allaah will include them in
His punishment. For example:
It was narrated that Abu Bakr al-Siddeeq (may
Allaah be pleased with him) said: "O people, you
recite this verse (interpretation of the
meaning):
"O you who believe! Take care of your
ownselves. If you follow the (right) guidance
[and enjoin what is right (Islamic Monotheism
and all that Islam orders one to do) and forbid
what is wrong (polytheism, disbelief and all
that Islam has forbidden)] no hurt can come to
you from those who are in error"
[al-Maa'idah 5:105]
But I heard the Messenger of Allaah (peace
and blessings of Allaah be upon him) say, `If
the people see an evildoer and do not take him
by the hand [to put a stop to his evil], soon
Allaah will punish all of them." Narrated by Abu
Dawood, 4338; al-Tirmidhi, 2168; and al-Nasaa'i
_ with a saheeh isnaad. Also classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi, no.
2448.
From Adwa' al-Bayaan, 2/169.
And Allaah knows best.
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9411: Helping someone to buy
alcohol and other haraam things
Question:
What is the ruling on a Muslim who knowingly
assists another "Muslim" by lending him money to
buy alcohol or provides the means of
transportation to buy cigarretes ,etc.?.
Answer:
Praise be to Allaah.
It is not permissible to help a kaafir or a
Muslim to buy alcohol or to do any other evil or
sinful thing. The one who does that is a loser
and a sinner. Allaah forbade that in the
Qur'aan, when He said (interpretation of the
meaning):
"Help you one another in AlBirr and
AtTaqwa (virtue, righteousness and piety); but
do not help one another in sin and
transgression" [al-Maa'idah 5:2]
The Messenger of Allaah (peace and blessings
of Allaah be upon him) cursed ten types of
people with regard to alcohol.
It was narrated that Anas ibn Maalik said:
The Messenger of Allaah (peace and blessings of
Allaah be upon him) cursed ten types of people
with regard to alcohol: the one who presses (the
grapes, etc), the one for whom that is done, the
one who drinks it, the one who carries it, the
one to whom it is carried, the one who offers
itut, the one who sells it, the one who consumes
its price, the one who buys it and the one for
whom it is bought.
Narrated by al-Tirmidhi, 1259; Ibn Maajah,
3381. This hadeeth was classed as saheeh by
Shaykh al-Albaani in Saheeh al-Tirmidhi,
no. 1041
So whoever drinks alcohol or helps someone
else to do so deserves the curse narrated in
this hadeeth. So it is not permissible for you
to help anyone to drink alcohol or to commit any
other haraam action.
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12828: Husband's
responsibility for his wife's shortcomings in
prayer
Question:
If the wife do not pray regularly or do not
fast or violate other obligatory act, will the
husband be responsible for this on the day of
judgement, will he be punished for that and what
is his responsibility under above situation in
this world?
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"Men are the protectors and maintainers of
women, because Allaah has made one of them to
excel the other, and because they spend (to
support them) from their means"
[al-Nisa' 4:34]
This aayah states that the man is the
guardian of the woman and is in charge of her.
According to a saheeh hadeeth, the Prophet
(peace and blessings of Allaah be upon him)
said: "The man is the shepherd of the members of
his household and is responsible for his flock.
Each of you is a shepherd and is responsible for
his flock. So the man is a shepherd and is
responsible for his flock." The most important
duty of the "shepherd" is to guide his "flock"
to obey the commands of Allaah by doing that
which Allaah has enjoined and abstaining from
that which He has forbidden. In this way he will
be fulfilling his duty of enjoining what is good
and forbidding what is evil. So the husband has
to tell his wife to do that which Allaah has
enjoined upon her and he must forbid her to do
that which Allaah has prohibited. The greatest
duties that the Muslim must fulfil are the five
daily prayers and fasting Ramadaan. These are
two of the pillars of Islam. The husband must
tell his wife to do these things and to observe
these two pillars regularly. It is not
permissible for him to be careless in this
matter. The same applies to all other obligatory
duties. He must also forbid her to do that which
Allaah has forbidden, whether it is words or
deeds. If he sees that she is responding and
obeying, then that is what is required. But if
she persists in disobeying then the Muslim man
should not stay with her, rather he has to
divorce her. How can a Muslim be pleased with a
wife who does not pray or who misses some of the
prayers, or does not fast in Ramadaan? This is
something that is not befitting for a Muslim.
Allaah says (interpretation of the meaning):
"The believers, men and women, are Awliyaa'
(helpers, supporters, friends, protectors) of
one another; they enjoin (on the people)
AlMa`roof (i.e. Islamic Monotheism and all that
Islam orders one to do), and forbid (people)
from AlMunkar (i.e. polytheism and disbelief of
all kinds, and all that Islam has forbidden);
they perform As-Salaah (Iqaamat-as-Salaah), and
give the Zakaah, and obey Allaah and His
Messenger. Allaah will have His Mercy on them.
Surely, Allaah is All-Mighty,
All-Wise"[al-Tawbah 9:71]
Whoever does his duty of enjoining what is
good and forbidding what is evil has freed
himself from blame and is safe from the
punishment of Allaah. But whoever is careless
and negligent is exposing himself to the threat
which Allaah has issued to those who neglect
this duty. Allaah says (interpretation of the
meaning):
"Those among the Children of Israel who
disbelieved were cursed by the tongue of Dawood
(David) and `Eesa (Jesus), son of Maryam (Mary).
That was because they disobeyed (Allaah and the
Messengers) and were ever transgressing beyond
bounds.
They used not to forbid one another from
Al-Munkar (wrong, evildoing, sins, polytheism,
disbelief) which they committed. Vile indeed was
what they used to do"
[al-Maa'idah 5:78-79]
"O you who believe! Take care of your
ownselves. If you follow the (right) guidance
[and enjoin what is right (Islamic Monotheism
and all that Islam orders one to do) and forbid
what is wrong (polytheism, disbelief and all
that Islam has forbidden)] no hurt can come to
you from those who are in error"[al-Maa'idah
5:105]
The mufassiroon said that "If you follow
the (right) guidance" means, if you fulfil
your duty of enjoining what is good and
forbidding what is evil.
Shaykh `Abd al-Rahmaan al-Barraak.
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22147: Is it necessary in
order to denounce evil that it be removed
completely, or is it sufficient to reduce it
Question:
If I want to denounce some evil, but we
cannot remove it completely but we are able to
reduce it, should we get involved for that
purpose? Or should we say that we have to either
remove it completely or not do anything at all?
Answer:
Praise be to Allaah.
The correct view is that we have to remove
evil as much as we can. Our efforts should be
aimed primarily at removing it completely. If we
are not able to do that, but we can reduce it or
reduce some of its effects, then the basic
principles of sharee'ah dictate that we should
do that, especially since we are living at a
time when he evildoershave the upper hand and
those who seek to enjoin what is good and forbid
what is evil and to call people to Allaah are
unable to achieve all that they want to do. We
can at least reduce the effects of evil; if
there is something that is difficult to remove,
this is no excuse for not doing what we can. We
should not give up altogether on something of
which we can only do a part. Allaah does not
burden any soul beyond its scope, but we have to
be certain about the basic principle in this
matter, which is that the daa'iyah (caller) who
wants to enjoin what is good and forbid what is
evil should not be content with a partial
solution or accept a reduction of the evil when
it is possible to eradicate it completely.
Often those who enjoin what is good and
forbid what is evil are content to reduce the
evil without striving to remove it… Like the one
who tells a woman who is showing a lot of her
charms to non-mahram men to cover all of that
apart from the hands and face, even though he is
able to tell her to observe complete hijaab.
And like the one who passes by someone who is
playing singing and music loud, and he tells him
to turn down the sound of that evil.
And like the one who is asked to teach women
or girls, and he sets down the condition that
they should wear hijaab and not speak in soft
voices, even though he is able to demand that a
screen be placed between him and them so that
they can hear his voice without him seeing them.
Among the evidence concerning this matter
that is mentioned in the Qur'aan is what Moosa
(peace be upon him) did with the calf which the
Children of Israel worshipped and were devoted
to. He said:
"We will certainly burn it, and scatter
its particles in the sea"
[Ta-Ha 20:97 _ interpretation of the
meaning]
The Sunnah is what the Prophet (peace and
blessings of Allaah be upon him) did with the
masjid al-diraar (a mosque built by way
of harming and diselief, cf. al-Tawbah 9:107),
which had been built by the hypocrites. He
ordered that it should be burned after being
detsroyed.
Al-Bukhaari and others narrated from the
hadeeth of Ibn Mas'ood (may Allaah be pleased
with him) that he said, "The Prophet (peace and
blessings of Allaah be upon him) entered Makkah
on the day of the Conquest, and there were three
hundred and sixty idols around the Ka'bah. He
started hitting them with a stick that he had in
his hand, saying, `Truth has come and falsehood
has vanished. Truth has come and faslehood can
neither create nor resurrect anything."
(Narrated by al-Bukhaari).
Another example was narrated by al-Bukhaari
in his Saheeh, in the hadeeth of Jareer
ibn `Abd-Allaah al-Bajali (may Allaah be pleased
with him) who said, "The Messenger of Allaah
(peace and blessings of Allaah be upon him) said
to me, `Won't you relieve me from
Dhul-Khalasah?' I replied, `Yes, (I will relieve
you).' So I went along with one hundred and
fifty cavalry from the tribe of Ahmas who were
skillful in riding horses. I used not to sit
firmly on a horse, so I informed the Prophet
(peace and blessings of Allaah be upon him) of
that, and he hit my chest with his hand till I
saw the marks of his hand on my chest and he
said, `O Allah! Make him firm and one who guides
others and is guided (on the right path).' Since
then I have never fallen from a horse.
Dhul-l-Khalasah was a house in Yemen belonging
to the tribe of Jath'am and Bajeelah, and in it
there were idols which were worshipped, and it
was called al-ka'bah." Jareer went there, burnt
it with fire and destroyed it.
When Jareer came to Yemen, there was a man
who used to tell fortunes and give good omens by
casting arrows of divination. Someone said to
him, "The messenger of the Messenger of Allaah
(peace and blessings of Allaah be upon him) is
here, is present here and if he should get hold
of you, he will chop off your head." One day
while the man was using them (i.e. arrows of
divination), Jareer stopped there and said to
him, "Break them (i.e. the arrows) and testify
that None has the right to be worshipped except
Allaah, or else I will chop off your head." So
the man broke those arrows and testified that
none has the right to be worshipped except
Allah. Then Jareer sent a man called Abu
Artaa'ah from the tribe of Ahmas to the Prophet
(peace and blessings of Allaah be upon him) to
convey the good news (that Dhul-Khalasah had
been destroyed). So when the messenger reached
the Prophet (peace and blessings of Allaah be
upon him), he said, "O Messenger of Allaah! By
Him Who sent you with the Truth, I did not come
until I left it like a scabby camel." Then the
Prophet (peace and blessings of Allaah be upon
him) said, "May Allaah bless the horses
of Ahmas and their men," five times.
The relevant points in this hadeeth are two:
what he did to Dhul-Khalasah, and how he dealt
with the one who used arrows for fortune-telling
etc.
And it says in al-Fath: "This hadeeth
indicates that it is prescribed in Islam to
remove things by which people may be tempted, be
they buildings or other things, even if it is a
person, an animal or an inanimate object."
(8/73)
Another example is when Khaalid ibn al-Waleed
(may Allaah be pleased with him) was sent to
al-`Uzza and he cut down the three gum-acacia
trees and destroyed the house. When he told him
what he had done, the Prophet (peace and
blessings of Allaah be upon him) told him that
he had not done anything. He told him to go back
and find that naked woman with dishevelled hair
who was pouring dust on her head, and so he went
back and killed her with a sword… When he came
back to the Prophet (peace and blessings of
Allaah be upon him) and told him, the Messenger
of Allaah (peace and blessings of Allaah be upon
him) said, "That was al-`Uzza" (Zaad
al-Ma'aad, 3/414).
It was narrated from one of the salaf that he
passed by two boys who were playing in a hole in
which there were pebbles with which they were
playing. He blocked it up and forbade them to go
there. Tafseer al-Qurtubi, 8/340
But if the one who is enjoing good and
forbidding evil is unable to remove the evil
completely, then he should strive to reduce it
as much as possible.
Ibn al-Qayyim (may Allaah have mercy on him)
said, when mentioning some of the lessons
learned from the battle of Tabook, "We also
learn that places of sin in which Allaah and His
Messenger are disobeyed are to be burned and
destroyed, as the Messenger of Allaah (peace and
blessings of Allaah be upon him) burned the
masjid al-diraar (a mosque built by way of
harming and diselief, cf. al-Tawbah 9:107) and
commanded that it should be destroyed. This was
a mosque in which prayers were offered and the
name of Allaah was mentioned, but it had been
built to cause harm and divide the believers,
and as a refuge for the hypocrites. In the case
of places of this type, the ruler has to put a
stop to it, either by destroying it and burning
it, or by changing its appearance and using it
for a different purpose. If this was the case
concerning a mosque built for harming and
disbelief, then places of shirk whose cutodians
promote taking those inside them as rivals to
Allaah are even more deserving of being
destroyed. The same applies to places of sin and
immorality, such as bars and places of evil.
`Umar ibn al-Khattaab burned an entire village
in which wine was sold, and he burned the shop
of Ruwayshid al-Thaqafi and called him Fuwaysiq.
[Ruwayshid comes from a word meaning "guided"
and Fuwaysiq comes from a word meaning
"immoral." _ Translator]. And he burned the
fortress of Sa'd in which he was hiding away
from people. The Messenger of Allaah (peace and
blessings of Allaah be upon him) wanted to burn
down the houses of those who did not attend
prayers in congregation or Jumu'ah prayers; the
only thing that kept him from doing that was the
woman and children who were not obliged to
attend these prayers, as he told us. (Zaad
al-Ma'aad, 3/571-572)
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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12929: Drums on special
occasions are an evil
Question:
What is the ruling on responding to an
invitation (to parties where there will be) some
evils such as race horses and drums, knowing
that the one who is issuing the invitation is a
relative, but the occasion involves these evils?
Answer:
Praise be to Allaah.
It is not permissible to accept such
invitation whens these evils will be practiced
openly. The same applies if alcohol will be
drunk openly or cigarettes will be smoked, or
promiscuous movies will be shown, or there will
be free mixing between men and women, or there
will be wantons displays of beauty (tabarruj)
and no hijaab. But if you are able to remove or
reduce the evil, or if you attend they will
respect you and will not do these evil things,
then you should attend for that purpose.
Otherwise, do not go there, even if they are
your relatives, except on the condition that you
can remove the evil.
Shaykh `Abd-Allaah ibn `Abd al-Rahmaan
al-Jibreen form Al-Hisbah magazine, issue no.
39, p. 14
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13817: What is the meaning
of hisbah and rijaal al-hisbah?
Question:
We sometimes hear and read about hisbah
(guarding against infringements) and rijaal
al-hisbah (men who guard against infringements).
Who are these men and what is their job?
Answer:
Praise be to Allaah.
Rijaal al-hisbah (men who guard against
infringements) are people who devote their time
to denouncing visible evil whether they do that
voluntarily or they are paid for it from the
Bayt al-Maal (treasury) of the Muslims. Part of
their job of hisbah is to denounce evil actions
in marketplaces and elsewhere such as:
1- Free mixing of the sexes and wanton
display of beauty (tabarruj) which are forbidden
according to sharee'ah.
2- Imitation of either of the sexes by the
other.
3- Men making approaches to women either
verbally or by their actions.
4- Profane, obscene or indecent speech.
5- Playing radios, TVs or recorders etc. near
mosques or in such a way as to disturb the
worshippers.
6- Non-Muslims openly manifesting their
beliefs or the symbols of their religion, or
showing disrespect towards the symbols and
rulings of Islam.
7- Displaying or selling pictures, books or
video or audio recordings which go against
Islamic etiquette or Islamic beliefs.
8- Displaying 3-D or promiscuous images, or
the symbols of non-Islamic religions such as the
cross, the star of David, images of the Buddha,
and the like.
9- Manufacturing or promoting or trading in
intoxicants.
10- Means that lead to immoral actions such
as adultery, homosexuality and gambling, or
running houses and places where evil and immoral
actions may be committed.
11- Manifest bid'ah (innovation), such as
venerating certain times and places for which
there is no sanction in sharee'ah, or
celebrating innovated, un-Islamic festivals and
occasions.
12- Practising witchcraft, magic and trickery
in order to consume people's wealth unlawfully.
13- Cheating in weights and measures.
Their work also involves the following:
1- Inspection of slaughterhouses to ensure
that slaughter of animals is done in the manner
prescribed in sharee'ah
2- Inspection of boutiques and tailor shops
catering to women.
The presence of the police does not mean that
there is no need for these rijaal al-hisbah,
because the police force that exists in some
countries does not denounce all evil actions and
put an end to them. Rather they seek to enforce
laws which at best include both truth and
falsehood, whilst the rijaal al-hisbah enjoin
everything that Allaah and His Messenger (peace
and blessings of Allaah be upon him) have
enjoined and compel people to adhere to the
obligatory duties, and they forbid everything
that Allaah and His Messenger (peace and
blessings of Allaah be upon him) have forbidden,
and they intervene to prevent forbidden actions.
Al-Hisbah magazine, issue no. 39
(www.islam-qa.com)
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12812: Can denouncing evil
only be done with the permission of the ruler?
Question:
Is it a condition for changing evil with
one's hand that one has the permission of the
ruler?
Answer:
Praise be to Allaah.
Denouncing or changing evil comes in stages,
as stated in the hadeeth in which the Messenger
(peace and blessings of Allaah be upon him)
said: "Whoever among you sees an evil action,
let him change it with his hand [by taking
action]; if he cannot, then with his tongue [by
speaking out]; and if he cannot, then with his
heart [by hating it and feeling that it is
wrong]…" This is general and applies both to the
one who is seeking to remove the evil and the
one who is being denounced; it does not apply to
one and not to the other. But it is essential to
pay attention to circumstances: if seeking to
remove an evil will lead to an even greater
evil, then it is not permissible under any
circumstances to denounce the one who is doing
it, whether he is a ruler or a subject. But if
it is known that the evil will be reduced and
good will result from that if it is denounced,
then it must be done regardless of whether the
one who is being denounced is a ruler or
otherwise, because this is what is implied by
the hadeeth of the Messenger (peace and
blessings of Allaah be upon him). But it is not
permissible to limit the meaning of the words of
Allaah or the words of His Messenger (peace and
blessings of Allaah be upon him) without any
sound evidence for doing so.
Shaykh `Abd-Allaah al-Ghunaymaan
(www.islam-qa.com)
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9911: Is it permissible to
rebel against the ruler?
Question:
There are people who think that because some
of the rulers commit acts of kufr and sin, we
are obliged to rebel against them and attempt to
change things even if that results in harming
the Muslims in that country, at a time when
there are many problems in the Muslim world.
What is your opinion?
Answer:
Praise be to Allaah.
The basic comprehensive principle of
sharee'ah is that it is not permitted to remove
an evil by means of a greater evil; evil must be
warded off by that which will remove it or
reduce it. Warding off evil by means of a
greater evil is not permitted according to the
scholarly consensus (ijmaa') of the Muslims. If
this group which wants to get rid of this ruler
who is openly committing kufr is able to do so,
and can bring in a good and righteous leader
without that leading to greater trouble for the
Muslims or a greater evil than the evil of this
ruler, then that is OK. But if rebellion would
result in greater trouble and lead to chaos,
oppression and the assassination of people who
do not deserve to be assassinated, and other
forms of major evil, then that is not permitted.
Rather it is essential to be patient and to hear
and obey in matters of good, and to offer
sincere advice to the authorities, and to pray
that they may be guided to good, and to strive
to reduce evil and increase good. This is the
correct way which should be followed, because
that is in the general interests of the Muslims,
and because it will reduce evil and increase
good, and because this will keep the peace and
protect the Muslims from a greater evil.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li
Samaahat al-Shaykh al-`Allaamah `Abd al-`Azeez
ibn `Abd-Allaah ibn Baaz (may Allaah have mercy
on him), vol. 8, p. 202
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10957: Attending wedding
parties in which there are objectionable things
(munkaraat)
Question:
Is it permissible for a woman to attend a
wedding party if there will be some things which
go against sharee'ah, such as playing music and
dancing to it, or revealing clothes. Will her
guardian such as her husband or father be guilty
of sin if he gives her permission to attend this
party? What is the ruling if the invitation
comes from a relative and if she does not accept
it there is the fear of a breakdown in family
ties? Please advise us, may Allaah reward you
with good.
Answer:
Praise be to Allaah.
If the parties are as described in the
question, it is not permissible for anyone to
accept the invitation, unless he or she is able
to remove the evil things (munkar). In that case
it is obligatory to accept the invitation for
the purpose of removing the evil. But if he is
not able to do that, then it is not permissible
to attend these celebrations which include all
or some of these things which go against
sharee'ah. And it is not permissible for anyone
to allow his wife or daughter or other female
relative under his guardianship to attend these
parties. If he says, I am afraid that there will
be a rift between me and my relatives or that
the ties of kinship will be broken, we say, then
let that happen, because when they disobeyed
Allaah by having parties of this kind, there is
no duty to accept their invitation. If they then
break the ties, the sin is on them and there is
no sin at all on the one who refused to attend
these celebrations.
From Fataawa Fadeelat al-Shaykh Ibn
`Uthaymeen for al-Daw'ah magazine, issue # 1757,
p. 37 (www.islam-qa.com)
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8568: Can we sit with those
who do not pray?
Question:
Can we sit with those who do not pray?
Answer:
Praise be to Allaah.
It is permissible to sit with them in order
to advise them and tell them to perform the
obligatory prayers in jamaa'ah (congregation),
not to relax with them and enjoy chatting to
them. Otherwise it is haraam to sit with them.
From Fataawaa al-Lajnah al-Daa'imah, 12/371
(www.islam-qa.com)
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9291: Ruling on being
friendly towards someone who is drinking
alcohol, and pouring his drink for him
Question:
We have no choice but to attend parties held
in the work place (a school laboratory), where
people drink beer and other alcoholic beverages.
But praise be to Allaah, we do not go anywhere
near those drinks. However, they have a custom
whereby a person has to be nice to the person
next to him and pour drink into his cup (beer or
whatever he is drinking), and that person
returns the favour. So they pour juice into my
cup for me. What is the ruling on my pouring
beer into the other person's cup? Will i be
considered as one who offers (alcohol)?
Answer:
Praise be to Allaah.
If the situation is as described, it is
haraam for you to attend these parties and other
gatherings with them, if you are not able to
change the evil action, because then you are
helping them to commit sin, or at least you are
keeping quiet about it. Both of them are haraam.
We ask Allaah to keep us and you safe.
Fataawa al-Lajnah al-Daa'imah, 12/359-360
(www.islam-qa.com)
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8901: Going to public places
in which there are evil things [munkaraat]
Question:
Is it permissible for me to go on leisure
outings with my husband and children to places
like parks, museums and exhibitions, without
mixing or missing the prayers, knowing that by
necessity I will uncover my face in these
places. Is it permissible for us to accompany
our children to beaches to swim, in spite of the
immorality in these places and the prevalence of
nakedness and permissiveness there? How should
we respond to those who say that we are
forbidden to enjoy that which Allaah has
created, and that a person cannot lower their
gaze to avoid seeing things that are forbidden
by Allaah, because they are so widespread in
these places?
Answer:
Praise be to Allaah.
It is not permissible to go to places in
which munkaraat (evil things) are widespread.
There is sufficient enjoyment in the things
which Allaah has permitted for us, and we have
no need of that which He has forbidden to us.
From Fataawaa al-Lajnah al-Daa'imah, 12/361
(www.islam-qa.com)
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4097: Story of a man who
used to sit with drinkers; and who was Abu
Thawr?
Question:
I was told that there was once a brother (I
dont know if he was one of the companions or at
which point in history he lived in) who used to
sit with people who drank alcohol solely for the
purpose of making sure that on their way home
they did not injure themselves. Have you heard
of such a thing? Also waht can you tell me about
Abu Thaur? I have seen his name dmentioned in
the Fiqh-us-sunnah and I would like to know a
little bit more about him.
Answer:
Praise be to Allaah.
What you have mentioned is a strange story,
which we have never heard of. But what we know
and are certain of is that sitting with people
who are drinking alcohol is haraam, because
Allaah has forbidden the Muslims to sit in
gatherings where evil things are happening.
Allaah says (interpretation of the meaning):
"And when you (Muhammad) see those who
engage in a false conversation about Our Verses
(of the Qur'aan) by mocking at them, stay away
from them till they turn to another topic. And
if Shaytaan (Satan) causes you to forget, then
after the remembrance sit not you in the company
of those people who are the Zaalimoon
(polytheists and wrongdoers).
[al-An'aam 6:68]
"And it has already been revealed to you in
the Book (this Qur'aan) that when you hear the
Verses of Allaah being denied and mocked at,
then sit not with them, until they engage in a
talk other than that; (but if you stayed with
them) certainly in that case you would be like
them. Surely, Allaah will collect the hypocrites
and disbelievers all together in Hell."
[al-Nisaa' 4:140]
Some people who had been drinking wine were
brought to `Umar ibn `Abd al-`Azeez (may Allaah
have mercy on him) and he commanded that they
should be flogged. One of them offered the
excuse that he had not actually been drinking,
but `Umar commanded that he should be flogged
along with the others, and he recited this aayah
to him. And Allaah knows best.
Concerning Abu Thawr, this is a brief glance
at his biography:
His name was Ibraaheem ibn Khaalid. His
kunyas (agnomen, nicknames) were Abu `Abd-Allaah
and Abu Thawr, and he is best known by the
latter.
He was born in Haroor in 170 AH. He was one
of the fuqahaa' of Iraq, and one of the scholars
of hadeeth. Imaam Ahmad praised him by saying,
"I know that this man has been following the
Sunnah _ i.e., the correct belief _ for fifty
years."
He lived for seventy years or more, and died
in 240 AH.
See his biography in Siyar A'laam
al-Nubalaa', 12/72. (www.islam-qa.com)
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10223: Sitting with a Muslim
who takes drugs
Question:
Is it permissible for a Muslim to eat with a
Muslim who takes pills and drugs, or is it not
permissible to eat with him, especially if he is
one's neighbour? Is it permissible to speak to
him or not? What should we do in this situation?
Answer:
Praise be to Allaah.
If you are able to denounce their evil action
and you hope that they will respond, then sit
with them in order to advise them and tell them
not to do that evil action, and enjoin what is
good, in the hope that Allaah will bring about
good through you. If they respond, then praise
be to Allaah, otherwise withdraw from them.
From Fataawaa al-Lajnah al-Daa'imah, 12/362
(www.islam-qa.com)
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1812: Ruling on sitting with
smokers when they are smoking
Question:
It is no secret that the forbidden habit of
smoking is widespread, in the workplace, in the
home and in public areas. The question is, is it
permissible to sit with smokers? If a person is
sitting with a smoker in his home or in a public
gathering, should he leave him and go out?
Answer:
Praise be to Allaah.
As the brother has mentioned, smoking is
haraam because of the general evidence that
indicates that it is haraam. There is no
specific text from the Messenger SAWS (peace and
blessings of Allaah be upon him), because
smoking only emerged recently, but the
principles of sharee'ah are general in
application, and some indications in some
reports indicate that it is haraam. If a smoker
sits next to you and wants to smoke, then advise
him gently and kindly. Tell him, "My brother,
this is haraam, and it is not permissible for
you."
I think that if you advise him kindly and
gently, he will refrain from smoking, as we and
others have found out by experience. If he does
not refrain from smoking, then you have to leave
him, because Allaah says (interpretation of the
meaning):
"And it has already been revealed to you in
the Book (this Qur'aan) that when you hear the
Verses of Allaah being denied and mocked at,
then sit not with them, until they engage in a
talk other than that; (but if you stayed with
them) certainly in that case you would be like
them…" [al-Nisa' 4:140]
But this is when it is in a public place. If
it is in the workplace and you advise him but he
does not refrain, then there is no sin on you,
because this is the matter of necessity and you
could not get away from him.
Liqa' al-Baab al-Maftooh by Ibn `Uthaymeen,
54/101. (www.islam-qa.com)
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2601: Destroying a place of
evil without anyone knowing
Question:
They are building a nightclub in my community
and we have tried to no avail to stop this. This
will bring great immorality and corruption to
our community, both to Muslims and non-Muslims.
According to the shari'ah, is it allowed to
destroy this place if no one is caught and the
owner will lose all the money he invested in it.
Is this an acceptable form of reducing evil as
commanded in the Quran?
Answer:
Praise be to Allaah.
We put this question to our shaykh, Shaykh
`Abd al-Rahmaan al-Barraak, who answered as
follows:
Allaah says (interpretation of the meaning):
"Let there arise out of you a group inviting
to all that is good, enjoining al-Ma'ruf
(Islamic monotheism and all that Islam orders
one to do), and forbidding al-munkar (polytheism
and all that Islam has forbidden)…" [Aal `Imraan
3:104].
The Prophet (peace and blessings of Allaah be
upon him) said: "Whoever of you sees an evil
action, let him change it with his hand [by
taking action against it], and if he cannot,
then with his tongue [by speaking out against
it], and if he cannot, then with his heart [by
feeling that it is wrong], and this is the
weakest of faith." (Reported by Muslim, no. 70).
Allaah says (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as
much as you can…" [al-Taghaabun 64:16].
With regard to the evil thing that you
mention in the question, you should try to
change it or get rid of it as much as you can,
so that you eliminate it or at least reduce it.
This can be done by taking the matter to the
people in authority who have the power to
eliminate it or move it to another area, or by
talking to the owner of the site and asking him
to stop investing in evil which will only cause
harm to him in this world and the next, and to
invest in something that will be of benefit to
him and the people living in the neighbourhood,
without causing them any harm in either their
spiritual or worldly affairs.
As for taking action by destroying the
nightclub, as mentioned in the question, this is
not permitted, even if the one who does this is
sure he will not get caught. The evil resulting
from such an action is too great, such as the
destruction of property which is it not
permissible to destroy, and the accusation and
torture of innocent people that is bound to
happen during the investigation of the incident.
Moreover, the owners of the nightclub may not
give up, and are most likely to try again to
build the place. Beware, my zealous brother, of
being too hasty to change evil things without
thinking about the consequences. It is a good
job that you asked this question so that matters
might become clear to you, which they surely are
now. And Allaah is the Guide to the Straight
Path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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2282: Dealing with a person
whose sin repeatedly hurts one
Question:
Asslamualaikum
If a person commits a sin which hurts you,
and they repeatedly do it what should one do ??
Answer:
Praise be to Allaah.
What you should do is advise the person who
is committing sin, whether the sin hurts you
directly or not, because enjoining what is good
and forbidding what is evil is an important
obligation which Muslims are supposed to do all
the time, as Allaah says (interpretation of the
meaning): "And when a community among them
said: `Why do you preach to a people whom Allaah
is about to destroy or to punish with a severe
torment?' (the preachers) said: `In order to be
free from guilt before your Lord (Allaah), and
perhaps they may fear Allaah.'" [al-A'raaf
7:164]
In his tafseer (commentary) of this aayah,
Ibn Katheer said: "Here Allaah is describing how
the people of that town had split into three
groups: those who committed sin by using tricks
to catch fish on the Sabbath (which Allaah had
forbidden them to do), those who told them not
to do this wrong deed and boycotted them, and
those who kept quiet, neither committing the sin
not speaking out against it. But this third
group said to those who were telling the sinners
not to do it: `Why do you preach to a people
whom Allaah is about to destroy or punish with a
severe torment?' i.e., why do you warn these
people when you know they are doomed and they
deserve to be punished by Allaah, and your
telling them not to do it is of no benefit? The
preachers said to them, `In order to be free
from guilt before your Lord (Allaah),' i.e.,
we are doing this out of obedience to your Lord,
Who has instructed us to enjoin what is good and
forbid what is evil; `and perhaps they
may fear Allaah,' i.e., perhaps this warning
may make them stop what they are doing and
return to Allaah in repentance, for if they
repent, Allaah will accept their repentance and
have mercy on them."
The Muslim should use different styles of
warning and calling people to Islam. Sometimes
he uses a soft and encouraging tone, describing
the rewards for obedience; sometimes he warns of
the punishment for disobedience; sometimes he
may tell stories which illustrate an important
lesson; sometimes he explains the bad
consequences of sin on the person's life, and so
on.
If a person can no longer bear to be close to
this sinner, and there is no benefit in advising
him, then he should keep away from him and have
nothing to do with him. And Allaah is the source
of strength and the Guide to the right path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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