Question: I am a trader and buy cigarettes and for my trade, is this permissible for me, knowing that I do not smoke the cigarettes? Also, I have a television (in the shop) where the youth gather and watch football matches and soap operas and (as a result) they miss their salaah. Is it permissible for me to have this television under such circumstances? As my shop is next to the marketplace and between the masjid and me there is approximately 200 meters, I pray inside my shop and leave the congregational prayer. What is the ruling about my action?
Response: Cigarettes are an evil and harmful thing. It is not permissible to smoke them or sell them because if Allaah has made something haraam then its trade is also haraam. So, it is obligatory upon you to seek repentance from selling it and limit yourself to selling permissible items since there is many blessings in this. One who leaves something for the Sake of Allaah, (then) Allaah compensates him with (something) better than it.
Also, it is not permissible for you to leave the youth to gather (in your shop) with you and leave the salaah. It is obligatory for you to close the shop and you and them go to the masjid, for that which Allaah says:
{O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers} [Soorah al-Munaafiqoon, Aayah 9].
Also, the saying of the Prophet (sal-Allaahu `alayhe wa sallam):
«Whoever hears the call (to prayer) and does not respond (to it) then there is no prayer for him (if he prays in other than the masjid) except for a (valid Islaamic) reason».
It was said to Ibn 'Abbaas (radhi-yallaahu 'anhu): 'what is the (valid Islaamic) reason?' He said:
«Fear and illness».
Also, from that which is confirmed is when he (sal-Allaahu `alayhe wa sallam) was asked by a blind man: 'O Messenger of Allaah! I do not have a guide to guide me to the masjid, so is there permission for me to pray in my house?' So the Prophet (sal-Allaahu `alayhe wa sallam) said to him:
«Do you hear the call for prayers?».
He said: 'Yes'. He (sal-Allaahu `alayhe wa sallam) said:
«Then respond (to it»), [reported by Muslim in his Saheeh].
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh 'Abdul-'Azeez Aal-ash-Shaykh;
Member: Shaykh Saalih al-Fowzaan;
Member: Shaykh Bakar 'Abdullaah Abu Zayd
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Volume 13, Page 63, Question No.1 of Fatwa No.16502
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5/31/2010
Question put to our Noble Shaykh Muhammad Ibn Saalih al-'Uthaymeen after Salaat al-Fajr in al-Masjid al-Haraam in Makkah on Tuesday 27 Ramadhaan 1420/ 4 January 2000
Which is better for the woman, to pray in her house or pray in al-Masjid al-Haraam (Makkah)?
The Noble Shaykh (hafitha-hullaah) briefly responded by saying it is better for the woman to pray in her house for that which is mentioned in the hadeeth:
«Do not prevent your women from going to the masaajid, however, their homes are better for them».
The word masaajid (plural of masjid) encompasses all the masaajid inclusive of al-Masjid al-Haraam in Makkah, al-Masjid an-Nabawee in Madeenah and al-Masjid al-Aqsaa in al-Quds (Jerusalem). Therefore based upon this hadeeth it is clear that it is better for a woman to pray in her home.
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Which is better for the woman, to pray in her house or pray in al-Masjid al-Haraam (Makkah)?
The Noble Shaykh (hafitha-hullaah) briefly responded by saying it is better for the woman to pray in her house for that which is mentioned in the hadeeth:
«Do not prevent your women from going to the masaajid, however, their homes are better for them».
The word masaajid (plural of masjid) encompasses all the masaajid inclusive of al-Masjid al-Haraam in Makkah, al-Masjid an-Nabawee in Madeenah and al-Masjid al-Aqsaa in al-Quds (Jerusalem). Therefore based upon this hadeeth it is clear that it is better for a woman to pray in her home.
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Question: I hope you will help me concerning cutting my hair from the front of it in a certain style wherein the hair sometimes falls down over the eyebrows of a Muslim woman. Is this allowed or not? May Allaah reward you.
Response: I do not know of anything [wrong] in cutting a woman's hair. It is not allowed to shave all of it off. You cannot shave off the hair of your head but you may shorten its length. I do not know of anything wrong with that. However, that should be done in a good way that is pleasing to you and your husband. You should agree upon how it is going to be done. Also, it should not be in imitation of the disbelieving women. If you leave it long, it makes it more difficult to wash it and tend to it. If it is long or thick and a women cuts it short or layers it, there is nothing wrong with that. Or she may cut part of it short to make herself more beautiful to herself and her husband. I do not know of anything wrong with that. However, one may not shave all of it off. This is not allowed except in the case of some disease or problem.
Shaykh Ibn Baaz
Fataawa al-Mar.ah
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Response: I do not know of anything [wrong] in cutting a woman's hair. It is not allowed to shave all of it off. You cannot shave off the hair of your head but you may shorten its length. I do not know of anything wrong with that. However, that should be done in a good way that is pleasing to you and your husband. You should agree upon how it is going to be done. Also, it should not be in imitation of the disbelieving women. If you leave it long, it makes it more difficult to wash it and tend to it. If it is long or thick and a women cuts it short or layers it, there is nothing wrong with that. Or she may cut part of it short to make herself more beautiful to herself and her husband. I do not know of anything wrong with that. However, one may not shave all of it off. This is not allowed except in the case of some disease or problem.
Shaykh Ibn Baaz
Fataawa al-Mar.ah
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Question: Is it allowed for a woman to use a wig to beautify herself for her husband? Is this considered part of the prohibition of adding hair to one's hair?
Response: Wigs are forbidden and are considered a type of adding hair to one's hair. Although it is not exactly that, it makes the woman's hair look longer than it is and becomes similar to adding hair. The Prophet (sal-Allaahu `alayhe wa sallam) cursed the one who does the adding of hair as well as the one who requested it. However, if the woman does not have any hair upon her head, for example, if she is bald, then she may use a wig to cover up that blemish as it is considered permissible to remove blemishes. For example, the Prophet (sal-Allaahu `alayhe wa sallam) allowed the man who had his nose cut off during a battle to wear a fake nose of gold. The matter is more flexible than that. It might also include the question of having plastic surgery to fix a small nose and so forth. However, beautification is not the same as removing a blemish. If the matter is that of removing a blemish, there is no harm in it, such as when the nose is crooked and needs to be straightened or the removal of a beauty mark. There is no harm in such acts. But it is not to remove a blemish, such as tattooing or removing eyebrow hairs, then it is forbidden. Using a wig, even with the permission and approval of the husband, is forbidden for there is permission or approval in matters that Allaah has forbidden.
Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah
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Response: Wigs are forbidden and are considered a type of adding hair to one's hair. Although it is not exactly that, it makes the woman's hair look longer than it is and becomes similar to adding hair. The Prophet (sal-Allaahu `alayhe wa sallam) cursed the one who does the adding of hair as well as the one who requested it. However, if the woman does not have any hair upon her head, for example, if she is bald, then she may use a wig to cover up that blemish as it is considered permissible to remove blemishes. For example, the Prophet (sal-Allaahu `alayhe wa sallam) allowed the man who had his nose cut off during a battle to wear a fake nose of gold. The matter is more flexible than that. It might also include the question of having plastic surgery to fix a small nose and so forth. However, beautification is not the same as removing a blemish. If the matter is that of removing a blemish, there is no harm in it, such as when the nose is crooked and needs to be straightened or the removal of a beauty mark. There is no harm in such acts. But it is not to remove a blemish, such as tattooing or removing eyebrow hairs, then it is forbidden. Using a wig, even with the permission and approval of the husband, is forbidden for there is permission or approval in matters that Allaah has forbidden.
Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah
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Question: What is "an-nams"? And is it permissible for a woman to remove facial hair and the hair from her legs and arms if such hair causes the aversion of her husband?
Response: All praise is due to Allaah alone, and may Allaah send prayers and salutations upon His Messenger and his family and his companions. To proceed:
"an-nams" is the removal of the hair from the eyebrows; And this is not permissible since the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) cursed the one who removed the hair from the eyebrows as well as the one who allowed such hair to be removed. It is (however) permissible for a woman to remove facial hair as well as the hair from her legs and arms.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 5, Page 195, Question 8 of Fatwa No.10896;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 40, Page 43
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Response: All praise is due to Allaah alone, and may Allaah send prayers and salutations upon His Messenger and his family and his companions. To proceed:
"an-nams" is the removal of the hair from the eyebrows; And this is not permissible since the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) cursed the one who removed the hair from the eyebrows as well as the one who allowed such hair to be removed. It is (however) permissible for a woman to remove facial hair as well as the hair from her legs and arms.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 5, Page 195, Question 8 of Fatwa No.10896;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 40, Page 43
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Question: What is the ruling regarding cutting the hair from the back (of the head) such that it is above the shoulders whilst leaving the hair a little longer at the sides?
What is the ruling regarding cutting the hair according to the following styles:
i) Diana style – she is a well-known kaafirah (disbelieving woman);
ii) Lion style;
iii) Mouse style;
and likewise, these are (all) different styles; either by cutting the hair in a style similar to that of the lion, and the other is a style mentioned in the previous question?
Response: It is not permissible for a woman to cut her hair from the back whilst leaving the (hair on the) sides longer. This is because this consists of playing around with her hair which is from her beauty. Also, there exists therein resembling the disbelieving women (kaafiraat), and likewise cutting the hair in different styles as those of disbelieving women and animals, such as the Diana style – the disbelieving woman and (likewise) the animals, and also for that which exists therein of playing around with the woman's hair which is from her beauty.
Shaykh Saalih ibn Fowzaan
al-Muntaqaa min Fataawa ash-Shaykh al-Fowzaan – Volume 3, Page 190;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 22, Page 29
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What is the ruling regarding cutting the hair according to the following styles:
i) Diana style – she is a well-known kaafirah (disbelieving woman);
ii) Lion style;
iii) Mouse style;
and likewise, these are (all) different styles; either by cutting the hair in a style similar to that of the lion, and the other is a style mentioned in the previous question?
Response: It is not permissible for a woman to cut her hair from the back whilst leaving the (hair on the) sides longer. This is because this consists of playing around with her hair which is from her beauty. Also, there exists therein resembling the disbelieving women (kaafiraat), and likewise cutting the hair in different styles as those of disbelieving women and animals, such as the Diana style – the disbelieving woman and (likewise) the animals, and also for that which exists therein of playing around with the woman's hair which is from her beauty.
Shaykh Saalih ibn Fowzaan
al-Muntaqaa min Fataawa ash-Shaykh al-Fowzaan – Volume 3, Page 190;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 22, Page 29
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Question: What is your advice concerning some Muslim minorities marrying disbelieving women who do not believe in the existence of a Creator and what is the effect of that upon the children?
Response: My advice to all Muslims is that they should not marry anyone who is not a Muslim. A Muslim man should do his utmost to marry a Muslim woman because that will be good for him, both in the life of this world and in the Hereafter and good for his children as well. With regards to marrying kuffaar, if they are not from the People of the Book, the Jews and Christians, then, according to clear text and consensus of the scholars, it is forbidden. According to a consensus of the scholars, it is not permitted for a Muslim to marry Buddhists, communists, atheists and so forth. Allaah (Subhaanahu wa Ta'aala) says:
{And do not marry idolatresses until they believe} [Soorah al-Baqarah, Aayah 221]
Concerning the Settlement of Hudaybiyah, Allaah (Subhaanahu wa Ta'aala) ordered that the believing women, who came seeking emigration to the Prophet (sal-Allaahu `alayhe wa sallam) should not be returned to their disbelieving husbands. He (Subhaanahu wa Ta'aala) says:
{They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them} [Soorah al-Mumtahinah, Aayah 10]
It is, therefore, not permitted for a Muslim to ever marry a kaafir woman unless she is from the People of the Book and they are the Jews and Christians only. They are considered the People of the Book if they have remained upon the teachings of their Book. However, if they have become communists or deny the existence of a Creator, they are no longer People of the Book, but rather they have become atheists. If, however, they are from the People of the Book, adhere to the teachings of Christianity or Judaism and believe in Allaah and the Resurrection, then they can be married. This is provided that they are known to be chaste and it is known that they do not commit adultery or fornication. Allaah has made lawful for us chaste women from the People of the Book. He (Subhaanahu wa Ta'aala) says:
{All good things are made lawful for you this day. The food of the People of the Book is lawful to you and your food is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before you, provided that you give them their dowries and live in honour with them, neither committing fornication nor taking them as mistresses...} [Soorah al-Maa'idah, Aayah 5]
Allaah has made lawful for Muslims chaste and virtuous women who are free and not slaves. There is no harm, therefore, in marrying women from the People of the Book, if the need arises. However, to refrain from doing so and to marry Muslim women is preferable and advisable, especially nowadays.
The risk involved in marrying them these days is greater because they have control and power over husbands and might, therefore, lead their husbands or their children to kufr in Allaah. My advice to all my brothers everywhere is, that they should not marry non-Muslim women and that they should be aware of the risks and end result of doing so. Rather, they should do their utmost to marry Muslim women and to educate and guide them to what is good. This is safer, especially at this time when evil and wickedness has increased. The kuffaar have today gained the upper hand over the Muslims, and women in the countries of the kuffaar have power and authority and dominate their Muslim husbands and try to attract them and their children to their false religion.
And there is no power, no strength except with Allaah!
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.5
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Response: My advice to all Muslims is that they should not marry anyone who is not a Muslim. A Muslim man should do his utmost to marry a Muslim woman because that will be good for him, both in the life of this world and in the Hereafter and good for his children as well. With regards to marrying kuffaar, if they are not from the People of the Book, the Jews and Christians, then, according to clear text and consensus of the scholars, it is forbidden. According to a consensus of the scholars, it is not permitted for a Muslim to marry Buddhists, communists, atheists and so forth. Allaah (Subhaanahu wa Ta'aala) says:
{And do not marry idolatresses until they believe} [Soorah al-Baqarah, Aayah 221]
Concerning the Settlement of Hudaybiyah, Allaah (Subhaanahu wa Ta'aala) ordered that the believing women, who came seeking emigration to the Prophet (sal-Allaahu `alayhe wa sallam) should not be returned to their disbelieving husbands. He (Subhaanahu wa Ta'aala) says:
{They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them} [Soorah al-Mumtahinah, Aayah 10]
It is, therefore, not permitted for a Muslim to ever marry a kaafir woman unless she is from the People of the Book and they are the Jews and Christians only. They are considered the People of the Book if they have remained upon the teachings of their Book. However, if they have become communists or deny the existence of a Creator, they are no longer People of the Book, but rather they have become atheists. If, however, they are from the People of the Book, adhere to the teachings of Christianity or Judaism and believe in Allaah and the Resurrection, then they can be married. This is provided that they are known to be chaste and it is known that they do not commit adultery or fornication. Allaah has made lawful for us chaste women from the People of the Book. He (Subhaanahu wa Ta'aala) says:
{All good things are made lawful for you this day. The food of the People of the Book is lawful to you and your food is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before you, provided that you give them their dowries and live in honour with them, neither committing fornication nor taking them as mistresses...} [Soorah al-Maa'idah, Aayah 5]
Allaah has made lawful for Muslims chaste and virtuous women who are free and not slaves. There is no harm, therefore, in marrying women from the People of the Book, if the need arises. However, to refrain from doing so and to marry Muslim women is preferable and advisable, especially nowadays.
The risk involved in marrying them these days is greater because they have control and power over husbands and might, therefore, lead their husbands or their children to kufr in Allaah. My advice to all my brothers everywhere is, that they should not marry non-Muslim women and that they should be aware of the risks and end result of doing so. Rather, they should do their utmost to marry Muslim women and to educate and guide them to what is good. This is safer, especially at this time when evil and wickedness has increased. The kuffaar have today gained the upper hand over the Muslims, and women in the countries of the kuffaar have power and authority and dominate their Muslim husbands and try to attract them and their children to their false religion.
And there is no power, no strength except with Allaah!
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.5
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Question: Is it necessary for the Muslim minorities which live in the lands of the kuffaar to elect a leader for themselves, or should they live under the patronage of the kuffaar and whoever they make allegiance to?
Response: They should unite under the direction of whomever they see as fit and make him their leader if they are able to. This is very important in that it will allow him to act for their good and help them to achieve what will benefit them in a way that does not harm them and does not allow the state to impose restrictions and penalties upon them. Rather, he will act in a way that is not opposed by the state nor causes problems. They should, therefore, choose as their leader someone who they consider to be the best or the most beneficial amongst them or, alternatively, someone who, if made ameer or president of the society or group provides a general benefit for the Muslims in that country. They should give him a title that does not result in them suffering harm or in the state imposing penalties upon them. They should, therefore, give him a suitable title, the meaning of which is that it is him they consult and turn to for help. In addition, it is with him they cooperate in order to do good and righteousness and he works to bring good for them in a way that neither harms the society they are living in nor harms their brothers, nor gives the state the opportunity of maltreating them.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.4
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Response: They should unite under the direction of whomever they see as fit and make him their leader if they are able to. This is very important in that it will allow him to act for their good and help them to achieve what will benefit them in a way that does not harm them and does not allow the state to impose restrictions and penalties upon them. Rather, he will act in a way that is not opposed by the state nor causes problems. They should, therefore, choose as their leader someone who they consider to be the best or the most beneficial amongst them or, alternatively, someone who, if made ameer or president of the society or group provides a general benefit for the Muslims in that country. They should give him a title that does not result in them suffering harm or in the state imposing penalties upon them. They should, therefore, give him a suitable title, the meaning of which is that it is him they consult and turn to for help. In addition, it is with him they cooperate in order to do good and righteousness and he works to bring good for them in a way that neither harms the society they are living in nor harms their brothers, nor gives the state the opportunity of maltreating them.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.4
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Question: A brother from the Philippines asks, "One of the methods used in converting Muslims to Christianity in the Philippines nowadays is, that material and spiritual help is given by priests to the Imaam of the masjid and his particular group. In return, the Christian priest is allowed to give a weekly talk to a mixture of Muslims and Christians instead of the Friday Khutbah, What can we do to deal with this?"
Response: It is incumbent upon those who are in positions of responsibility amongst the Muslims, scholars and so forth, to intervene and to stop these people achieving their goals. They must expend what they can in order to help the Muslims and to remove the need for them to turn to their enemy for help. They must be aware of the schemes and plots of the enemy and encourage patience in such situations and urge the Muslims to be distant from their enemies and not to mix with them nor to listen to their sermons because they call to the fire while the people of Islaam call to paradise.
The Muslim possessed of faith must be steadfast and anticipate Allaah's reward in his affliction. He must be patient with whatever hardship or need might afflict him until he finds relief from it. It is for the other Muslims to support, be charitable and do good to those Muslims who are in need, cooperating and helping in anyway they can, even it is with something small. When small amounts are added together they multiply and become large. If one person provides what he can and another whatever he is able, in this way great good can be accumulated. Muslims in need can then benefit from it and become independent from their enemies who are always ready and waiting for a calamity to befall the Muslims and who spend their wealth in order to lead them to the Fire. We ask Allaah for safety from it!
It is also important that the leaders of the Muslim minorities and their helpers write to those who they consider to be benevolent and to clarify to them the needs of their poor brothers. They should also seek help from the leaders of Islaamic centres and organisations in order that cooperation might be to the fullest. Everyone must cooperate in what is good and righteous and in providing lawful sustenance, which will help them in obedience to Allaah in their own countries. They should give importance to earning through industry that will benefit them or through any other wholesome work that will free them from dependence upon their enemies.
In an authentic hadeeth the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:
«Strive for what benefits you, seek help from Allaah, and do not be impotent and incapable».
The believer should, therefore, move and strive to obtain his provision in a lawful way in order that he frees himself from the need to turn to Allaah's enemy for help.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 28, Fatwa No.3
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Response: It is incumbent upon those who are in positions of responsibility amongst the Muslims, scholars and so forth, to intervene and to stop these people achieving their goals. They must expend what they can in order to help the Muslims and to remove the need for them to turn to their enemy for help. They must be aware of the schemes and plots of the enemy and encourage patience in such situations and urge the Muslims to be distant from their enemies and not to mix with them nor to listen to their sermons because they call to the fire while the people of Islaam call to paradise.
The Muslim possessed of faith must be steadfast and anticipate Allaah's reward in his affliction. He must be patient with whatever hardship or need might afflict him until he finds relief from it. It is for the other Muslims to support, be charitable and do good to those Muslims who are in need, cooperating and helping in anyway they can, even it is with something small. When small amounts are added together they multiply and become large. If one person provides what he can and another whatever he is able, in this way great good can be accumulated. Muslims in need can then benefit from it and become independent from their enemies who are always ready and waiting for a calamity to befall the Muslims and who spend their wealth in order to lead them to the Fire. We ask Allaah for safety from it!
It is also important that the leaders of the Muslim minorities and their helpers write to those who they consider to be benevolent and to clarify to them the needs of their poor brothers. They should also seek help from the leaders of Islaamic centres and organisations in order that cooperation might be to the fullest. Everyone must cooperate in what is good and righteous and in providing lawful sustenance, which will help them in obedience to Allaah in their own countries. They should give importance to earning through industry that will benefit them or through any other wholesome work that will free them from dependence upon their enemies.
In an authentic hadeeth the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:
«Strive for what benefits you, seek help from Allaah, and do not be impotent and incapable».
The believer should, therefore, move and strive to obtain his provision in a lawful way in order that he frees himself from the need to turn to Allaah's enemy for help.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 28, Fatwa No.3
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Question: Firstly, Allaah is my witness that I love you for His Sake and I ask Allaah that He prolongs your life and that all the Muslims benefit from you. Secondly, the Muslim community at this time is in need of continual sincere actions and is not so much in need of words and speeches. What, therefore, do you suggest are the ways and means that the various centres in western societies should adopt in order that they act according to the Qur.aan and propagate Islaam in a correct way? May Allaah reward you abundantly.
Response: Firstly, may Allaah, who has given you love for us for His Sake, love you and make us all from those who love each other for His Sake. In an authentic narration the Prophet (sal-Allaahu `alayhe wa sallam) said:
«Allaah will say on the Day of Resurrection: Where are those that loved each other for My Glory? Today I shall shade them with My Shade on a day when there is no shade except My Shade»
And in another authentic hadeeth He (sal-Allaahu `alayhe wa sallam) said:
«Allaah will shade seven on a day when there is no shade except His Shade: A just Imaam, a youth raised in the worship of Allaah, a man whose heart is connected to the masjid, two men who loved each other for the sake of Allaah - they met for His Sake and parted for His Sake - a man who was invited by a beautiful woman of standing but who said to her, Verily, I fear Allaah,' a man who gave in charity and concealed it to such an extent that his left band was unaware of what his right band was spending, and finally a man who remembered Allaah while alone and wept» Narrated by both Imaams al-Bukhaaree and Muslim.
Concerning the second question, then action is what is needed but speeches and talks, published books and reports are all means to the action you mentioned. if a speech or good, reliable report is published, distributed or broadcast, then Allaah can benefit with this whosoever He wishes. Allaah prescribed sermons and speeches, books and advice in order that people might benefit from them and use them to learn the religion and in order that they are encouraged to fulfill their duties and what is required from them. What is obligatory upon the scholars, Islaamic centres, Islaamic charities and upon all those who have the ability to benefit the Muslims, is to apply in action and not only to utter in speech. Speech is beneficial at its right time but action is more important. Prescribed speech, such as remembrance of Allaah, ordering to good and forbidding evil, asking forgiveness and supplication are all required. However, when speech is linked to action, then action, such as salaah, sawm, jihaad, hajj, zakaah and so forth, is required as a result of it. Allaah (Subhaanahu wa Ta'aala) says:
{Most hateful it is in the Sight of Allaah that you say that which you do not do} [Soorah as-Saff, Aayah 3]
So speech must be used at its correct time and place and so must action. It is one of the attributes of a hypocrite that he says that which he does not do. That is not permitted for a Muslim. Rather, he must say and do, and he must be truthful both in his speech and in his deeds.
It is also a duty of the Muslim rulers, wherever they are, to give importance to the Command of Allaah. The essential benefit of governance by Muslim rulers is that they direct the Muslims to Allaah's Religion, compel them to obey His Command, help them in obedience to Allaah and forbid them from what is contrary to or at variance with Allaah's Law. This is the intended purpose of government, whether it be in a kingdom with a king at its head, a republic with a president, an emirate having an ameer or is called something else. Allaah's Command should be established in His land by guiding the people to good and by compelling them to adhere to what Allaah has made obligatory, by preventing them from what He has forbidden and by implementing the punishments prescribed by Allaah when necessary.
This is what is obligatory and my advice to all my brothers everywhere, whether in Islaamic centres, Islaamic organisations, institutions or in schools and whatever their work might be, is to have fear of Allaah and be dutiful to Him. They must obey His Command, guide people to Allaah's Religion and be of those calling to good and to guidance. In an authentic hadeeth the Prophet (sal-Allaahu `alayhe wa sallam) said:
«Whoever guides to good has a reward equal to the one who performs it».
He, prayers and peace be upon him, also said to Alee (radhi-yallaahu 'anhu) when he sent him to Khaybar to invite the Jews to Islaam:
«By Allaah, that one person comes to guidance at your bands is better than humri na'am (camels having a particularly pleasing red colour, which the Arabs take great pride in»).
And Allaah (Subhaanahu wa Ta'aala) says in His Noble Book:
{And who is better in speech than he who calls to Allaah does deeds of righteousness and says: "I am one of the Muslims"} [Soorah Fussilat, Aayah 33]
And He (Subhaanahu wa Ta'aala) says:
{The believers, men and women, are friends and helpers to each other. They enjoin what is just and good and forbid what is evil. They establish the salaah, pay the zakaah and obey Allaah and His Messenger. To these will Allaah be Merciful. Verily, Allaah is All-Mighty, All-Wise} [Soorah Towbah, Aayah 71]
And He (Subhaanahu wa Ta'aala) says:
{Let there arise out of you a community that calls to good, enjoining righteousness and forbidding evil. It is they who are the successful} [Soorah Aal-'Imraan, Aayah 104]
So Allaah (Subhaanahu wa Ta'aala) restricted success to them exclusively because of the importance and worth of their work of inviting to Allaah and enjoining good and forbidding evil. Allaah, the Sublime, says:
{You are the best of communities that has been raised up for mankind. You enjoin righteousness and forbid evil, and you believe in Allaah...} [Soorah Aal-'Imraan, Aayah 110]
This is what is obligatory upon the Muslims. They must invite to what is good, enjoin righteousness, forbid evil and stick to the truth, wherever they are. By adhering to this noble and illustrious work the believing men and women will be from the best community.
And from Allaah do we seek assistance!
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 24, Fatwa No.2
keterangan lebih lanjut
Response: Firstly, may Allaah, who has given you love for us for His Sake, love you and make us all from those who love each other for His Sake. In an authentic narration the Prophet (sal-Allaahu `alayhe wa sallam) said:
«Allaah will say on the Day of Resurrection: Where are those that loved each other for My Glory? Today I shall shade them with My Shade on a day when there is no shade except My Shade»
And in another authentic hadeeth He (sal-Allaahu `alayhe wa sallam) said:
«Allaah will shade seven on a day when there is no shade except His Shade: A just Imaam, a youth raised in the worship of Allaah, a man whose heart is connected to the masjid, two men who loved each other for the sake of Allaah - they met for His Sake and parted for His Sake - a man who was invited by a beautiful woman of standing but who said to her, Verily, I fear Allaah,' a man who gave in charity and concealed it to such an extent that his left band was unaware of what his right band was spending, and finally a man who remembered Allaah while alone and wept» Narrated by both Imaams al-Bukhaaree and Muslim.
Concerning the second question, then action is what is needed but speeches and talks, published books and reports are all means to the action you mentioned. if a speech or good, reliable report is published, distributed or broadcast, then Allaah can benefit with this whosoever He wishes. Allaah prescribed sermons and speeches, books and advice in order that people might benefit from them and use them to learn the religion and in order that they are encouraged to fulfill their duties and what is required from them. What is obligatory upon the scholars, Islaamic centres, Islaamic charities and upon all those who have the ability to benefit the Muslims, is to apply in action and not only to utter in speech. Speech is beneficial at its right time but action is more important. Prescribed speech, such as remembrance of Allaah, ordering to good and forbidding evil, asking forgiveness and supplication are all required. However, when speech is linked to action, then action, such as salaah, sawm, jihaad, hajj, zakaah and so forth, is required as a result of it. Allaah (Subhaanahu wa Ta'aala) says:
{Most hateful it is in the Sight of Allaah that you say that which you do not do} [Soorah as-Saff, Aayah 3]
So speech must be used at its correct time and place and so must action. It is one of the attributes of a hypocrite that he says that which he does not do. That is not permitted for a Muslim. Rather, he must say and do, and he must be truthful both in his speech and in his deeds.
It is also a duty of the Muslim rulers, wherever they are, to give importance to the Command of Allaah. The essential benefit of governance by Muslim rulers is that they direct the Muslims to Allaah's Religion, compel them to obey His Command, help them in obedience to Allaah and forbid them from what is contrary to or at variance with Allaah's Law. This is the intended purpose of government, whether it be in a kingdom with a king at its head, a republic with a president, an emirate having an ameer or is called something else. Allaah's Command should be established in His land by guiding the people to good and by compelling them to adhere to what Allaah has made obligatory, by preventing them from what He has forbidden and by implementing the punishments prescribed by Allaah when necessary.
This is what is obligatory and my advice to all my brothers everywhere, whether in Islaamic centres, Islaamic organisations, institutions or in schools and whatever their work might be, is to have fear of Allaah and be dutiful to Him. They must obey His Command, guide people to Allaah's Religion and be of those calling to good and to guidance. In an authentic hadeeth the Prophet (sal-Allaahu `alayhe wa sallam) said:
«Whoever guides to good has a reward equal to the one who performs it».
He, prayers and peace be upon him, also said to Alee (radhi-yallaahu 'anhu) when he sent him to Khaybar to invite the Jews to Islaam:
«By Allaah, that one person comes to guidance at your bands is better than humri na'am (camels having a particularly pleasing red colour, which the Arabs take great pride in»).
And Allaah (Subhaanahu wa Ta'aala) says in His Noble Book:
{And who is better in speech than he who calls to Allaah does deeds of righteousness and says: "I am one of the Muslims"} [Soorah Fussilat, Aayah 33]
And He (Subhaanahu wa Ta'aala) says:
{The believers, men and women, are friends and helpers to each other. They enjoin what is just and good and forbid what is evil. They establish the salaah, pay the zakaah and obey Allaah and His Messenger. To these will Allaah be Merciful. Verily, Allaah is All-Mighty, All-Wise} [Soorah Towbah, Aayah 71]
And He (Subhaanahu wa Ta'aala) says:
{Let there arise out of you a community that calls to good, enjoining righteousness and forbidding evil. It is they who are the successful} [Soorah Aal-'Imraan, Aayah 104]
So Allaah (Subhaanahu wa Ta'aala) restricted success to them exclusively because of the importance and worth of their work of inviting to Allaah and enjoining good and forbidding evil. Allaah, the Sublime, says:
{You are the best of communities that has been raised up for mankind. You enjoin righteousness and forbid evil, and you believe in Allaah...} [Soorah Aal-'Imraan, Aayah 110]
This is what is obligatory upon the Muslims. They must invite to what is good, enjoin righteousness, forbid evil and stick to the truth, wherever they are. By adhering to this noble and illustrious work the believing men and women will be from the best community.
And from Allaah do we seek assistance!
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 24, Fatwa No.2
keterangan lebih lanjut
Question: Is jihaad in this time a collective or an individual obligation? What is the difference between the two and what are the conditions for them both?
Response: Jihaad, primarily, is a collective obligation and, as such, if it is undertaken by sufficient enough people it is no longer obligatory upon the rest. For this reason the Prophet, (sal-Allaahu `alayhe wa sallam) would fight jihaad himself and send out detachments and raiding parties while the rest of the Muslims would remain behind to take care of other affairs and needs. However, jihaad could become an individual obligation if the Imaam calls upon whoever is fit and suitable for it.
The Prophet (sal-Allaahu `alayhe wa sallam) said:
«If you are called to go to fight, then answer the call».
It also becomes an individual obligation if an enemy attacks any of the Muslim lands. It becomes an individual obligation on the Muslims to repel the enemy and save the country from them, as happened in Afghanistan. The third situation where it becomes an individual obligation is when a man is either amongst the ranks of the Muslims fighting the enemy or when the Muslims are lining up in preparation to fight the enemy. At this time he must not desert them or flee but rather, he must fight with his brothers and be steadfast. Other than in these situations, jihaad is Sunnah and is one of the most virtuous of deeds. Indeed it is the best action that man can undertake because its virtue, over and above other deeds, has been mentioned in texts.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 24, Fatwa No.1
keterangan lebih lanjut
Response: Jihaad, primarily, is a collective obligation and, as such, if it is undertaken by sufficient enough people it is no longer obligatory upon the rest. For this reason the Prophet, (sal-Allaahu `alayhe wa sallam) would fight jihaad himself and send out detachments and raiding parties while the rest of the Muslims would remain behind to take care of other affairs and needs. However, jihaad could become an individual obligation if the Imaam calls upon whoever is fit and suitable for it.
The Prophet (sal-Allaahu `alayhe wa sallam) said:
«If you are called to go to fight, then answer the call».
It also becomes an individual obligation if an enemy attacks any of the Muslim lands. It becomes an individual obligation on the Muslims to repel the enemy and save the country from them, as happened in Afghanistan. The third situation where it becomes an individual obligation is when a man is either amongst the ranks of the Muslims fighting the enemy or when the Muslims are lining up in preparation to fight the enemy. At this time he must not desert them or flee but rather, he must fight with his brothers and be steadfast. Other than in these situations, jihaad is Sunnah and is one of the most virtuous of deeds. Indeed it is the best action that man can undertake because its virtue, over and above other deeds, has been mentioned in texts.
Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 24, Fatwa No.1
keterangan lebih lanjut
Showing hospitality to non-Muslims by offering them alcoholic drinks>Question: Is it permissible for a Muslim to show hospitality to the friendly non-Muslims by offering them food and drink which the Islaamic religion has prohibited?
Response: Islam is the religion of tolerance, ease and flexibility, and at the same time, it is the religion of justice. Hospitality is a part of Islaamic good manners, but if the guest is a disbeliever, then the ruling differs according to the different intention of the host and the different types of hospitality he offers him. If his intention is legitimate, based upon his desire to create harmony between himself and the disbeliever, so that he may call him to Islaam and save him from kufr and misguidance, then his intention is honourable.
One of the fixed rules of the Islaamic law is that "means are governed by aims"; thus, if the aim is obligatory, the means is also obligatory; whereas, if the aim is forbidden, the means is also forbidden. And if he does not have a legitimate intention in offering hospitality and his failing to do so will not result in harm, then it is permissibile.
However, offering hospitality in the form of food and drinks which Allaah, the Almighty and Majestic, has forbidden is not permissible; for hospitality in this case is a form of disobedience to them, and placing their right over the Right of Allaah. The Muslim's obligation is to adhere to his religion. Doing so in non-Muslim countries will show a powerful image and he will e calling people to Islaam by his words and deeds.
And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Fataawa Islaamiyyah - Volume 1, Page 110
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