ISLAMIC - ISLAMIC
15) SLEEPING NAKED
Name of Questioner: Javid-United States Date: 07/Dec/2004
You always say that Islam is a “complete way of life”. I understand that a religion is a creed or a belief, related to your very personal life. How can it be a “complete way” of life? Please explain, thank you.
Answer : Name of Counselor: Dalia Salaheldin
Islam is not a religion in the common, distorted meaning of the word, confining its scope only to the private life of man. By saying that it is a complete way of life, we mean that it caters for all the fields of human existence. In fact, Islam provides guidance for all walks of life – individual and social, material and moral, economic and political, legal and cultural, national and international.
The Quran enjoins Man to enter the fold of Islam without any reservation and to follow God’s guidance in all fields of life. As a matter of fact, it was an unfortunate day when the scope of religion was confined to the private life of man, while its social and cultural role was reduced to naught. No other factor has, perhaps, been more important in causing the decline of religion in the modern age than its retreat into the realm of the private life.
Western thinking is that religion is totally isolated from state affairs. Islam totally denounces this concept that religion has nothing to do with state affairs. Islam base that its objectives are purification of the soul and the reform and reconstruction of the society. It means that we should always bear in mind that even running state affairs, we are just the nominee of Allah on earth to run the governance as per guidelines given by Quran and Sunna.
The Quran says :
“We verily sent Our messengers with clear proofs and revealed with them the scripture and the balance [i.e. the authority to establish justice], that mankind may observe justice and the right measure….” (Al-Hadid 57:25)
“….The command is for none but Allah; He has commanded that you obey none but Him; that is the right path….” (Hud 12:40)
“(Muslims are) those who if We give them power in the land, establish (the system of) salat (prayers and worship) and zakat (poor due) and enjoin virtue and forbid vice and evil….” (Al-Hajj 22:41)
Quran says that our stay in world is a test for going to heaven or hell on the Day of Judgment. When this is the case we should be spending our twenty four hours of life as guided by Allah. It is not correct that we spend totally one or two hour a day in worshipping and remaining all hours in disobedience or without any guidance.
“Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?” (Aael Imraan 3:142)
Fighting hard include all types of hardships which may one encounter in discharging one’s duty in obeying Allah. So if you live as per guidelines of Allah and prophet, you may be successful in getting Heaven, otherwise getting Hell, you don’t have to work hard. Remember we have to die, and then there won’t be come back (as people will desire to be good on Day of Judgment). Allah says:
"Everyone shall taste death. And only on the Day of Resurrection will you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)” (Aale-Imran 3:185)
So we should spend our life, as per guidelines of Allah and prophet (pbuh). The Prophet (pbuh) also said:
of you is a keeper or a guardian and will be questioned about the well-being
of the people of the State. Every man is a guardian to his family and will be
answerable about every member of it. Every woman is a guardian to the family
of her husband and will be accountable for every member of it. And every
servant is a guardian to his master and will be questioned about the property
of his master.”
Excerpted, with slight modifications, from: http://www.islamqa.com/
In the west, specially USA people think that their country is already paradise of this world, that’s why people from all over third world like to enter it. Being good people, no problem for them to enter God’s heaven, if it exists. Would you agree with this?
This world may be heaven for someone and Hell for others. Islamic thinking is that the life of this world is very short and only for test, and actual life is hereafter. But western people behavior and deeds show that this world, and our present life is the final and they will not be questioned for their deeds. Allah says :
“And they say: There is nothing but our life of this world, and we shall not be raised”. (Al-Anam 6:29)
It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and blessings of Allah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”
So being a wealthy and living a luxurious life here is not guarantee that you will get heaven without any test. God says about this world :
“And this world's life is naught but a play and an idle sport and certainly the abode of the hereafter is better for those who guard (against evil); do you not then understand?” (Al-Anam 6:32)
Before commenting on question, let us discuss why we came to this world. God created Adam by His hands and then breathed His soul in him. After that all angles and jinns living in heaven at that time were ordered to prostrate to him. Satan a jin, did not obeyed because he felt it as insult to prostrate to a being which, according to his thought is inferior to him as per creating material. On disobedience when he was admonished, then he vowed that he will revenge by this human and will try its best to cast its offspring into Hell. When Allah saw Adam feeling lonely, then He got Eve created. Both were allowed to reside in heaven and enjoy everything and eat everything except one fruit of a particular tree.
Satan started his mission. At that time the only disobedience to Allah was to both of them was, to eat the fruit which Allah has forbidden. Satan finally succeeded, to incite both of them to eat that fruit. Thus satan did what he promised, by getting them to eat that fruit which Allah had forbidden (for the test of human being obedience).
Allah says in the Qur'an: "Satan caused them both to stumble, and thus brought them out of what they had been in (heaven)...." (Al-Baqrah 2:36)
Allah became angry with both of them, but forgave them when they repented, He forgave them, but as human was basically created to inhabit on earth, so He sent them along with Satan to earth. However He told Adam and his wife to tell their offspring that, although humans are being sent to earth, still they can come to heaven for ever, if they heeded and obliged His commands which will be coming through His messengers.
So Allah has created humans and Jinns to worship and obey his orders, which will later result either permanent inhabitation in Heaven or in Hell. If we obeyed we will be in Heaven again and if disobeyed then our permanent abode will be in Hell. So we all humans are on earth for test of obedience. As Allah says in Quran :
“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [Al-Dhaariyaat 51:56]
Now the purpose of this worldly life is that we should win back Allah’s pleasure by worshipping and obeying all His commands. Allah has not created this universe for just play, but has created for the test and reward to one who obey Him. Allah says :
“We created not the heavens and the earth and all that is between them for a (mere) play”. (Al-Anbiya’ 21:16)
On the Day of Judgment, when we will be there to face trial, God will say to disobedients:
(Then it will be said): O ye who disbelieve! Make no excuses for yourselves this day. Ye are only being paid for what ye used to do" (Al-Tahreem 66: 7).
Entry to worldly heaven
God has blessed USA, it is good, but remember Allah tests humans by both ways. Some, by giving all human wanted luxuries and others by depriving them. This is the example Allah has given in many places in Quran and then telling us that that nations were destroyed due to their disobedience. So having all luxuries of this world are test for them.
People from third world like to enter this so called “Earthly Heaven” that is USA, and for that a USA visa is required. And you just see what is required for this visa.
1) History of education, employment.
2) History of parents, countries visited.
3) Affiliation to any charitable or terrorist organization or country decaled as terrorist. Money given to such organization.
4) Criminal record and arrests.
5) Had any specialized skills or training, including firearms, explosives, nuclear, biological, or chemical etc etc.
6) Violation of US Visa terms.
These are only some of the requirement for USA visa, then how about the problems and terms for citizenship of USA. Think how difficult is to enter in USA. Even nothing wrong is found in the application form and interview, still consulate refuses visa by saying that “we are not convinced that you will come back, as you don’t have strong ties with your home land”.
Entry to God’s heaven
Now think about your entry in God’s heaven. Is that will be easier than entry in US? Is that you will enter Heaven without any test and interview? Won’t you will be asked about the God who created you, and the messengers whom He sent, the Books He revealed, and your deeds history which should be as per His Guidelines given through His prophets. God says in Quran :
“They are losers indeed who reject the meeting of Allah; until when the hour comes upon them all of a sudden they shall say: O our grief for our neglecting it! and they shall bear their burdens on their backs; now surely evil is that which they bear”. (Al-Anam 6:31)
Logic says God’s heaven entry visa must be much much harder than getting visa for so called earthly heaven. Is that we will go to heaven with false imagination that somebody else will escort us to heaven, (without getting questioned about our past life)? If we say “Yes” then it is nothing but a “wishful thinking”. Will it be so easy that believing on particular prophet (as son of God) and on his Crucifiction will be their visa and nothing more will be checked and interviewed. If so then, It means entry in heaven is much much easy than entry in USA. What a wishful and foolish thinking?
“He who created Death and life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving” [Al-Mulk 67:2]
Every government has rules to govern the citizens. Even if you break traffic rules, you may be getting penalty of money, suspension of license or Jail. If you kill somebody, you must be hanged and for any other lesser crime you must be punished accordingly as per laws of the state.
How you expect that God will let you for ever to be in Heaven without getting you accounted for the deeds, which you did in this world. How is possible that Hitler who killed six millions jews will not be asked as he believed on Jesus (PBUH). Or president Bush and Prime minister Blairs who are responsible for destroying Iraq and Afghanistan and killing about a million people. If God does not get accounted these people then He is not a just God, and nobody wants an unjust God.
Of course deeds will be evaluated which should be as per His commands which he sent at different times through His prophets. When USA does not allow anybody entry to USA so easy then how God will make your entry easier than that. Over here you may frame lies and make forged documents, and you may get visa because visa officer has not fool proof means to verify how much your documents are wrong and how much you are lying. However on the Day of Judgment you can’t do all that. All your deeds are being recorded by angles and will be produced to you when you start to lie. Be sure when USA wants history of our past, same way Allah will not ask you to produse but will give it in your hands to read yourself, before you are interviewed. Even if you lied your limbs will be speaking to God, what is truth, if. God says in Quran :
“And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice”. (Al -kahf 18:49)
So your entry to heaven will be on deeds and faith only. These will not only be checked and cross examined with you for justice but you will yourself confirm all that. So, if due to heavy weight of bad deeds, you are sent to Hell then you will say, as God has said in His book:
“And could you see when they are made to stand before the fire, then they shall say: Would that we were sent back, and we would not reject the communications of our Lord and we would be of the believers” (Al-Anam 6:27)
You will be finding no way out, and will request God, to let you go back, and this time you will be the best in deeds.
“Nay, what they concealed before shall become manifest to them; and if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are liars”. (Al-Anam 6:28)
Some people don’t believe that they will be raised on the Day of Judgment and there is no such thing as punishment. However they will see another life and also God there, and trial is being conducted. God says about this situation to prophet :
“And could you see when they are made to stand before their Lord. He will say: Is not this the truth? They will say: Yea! by our Lord. He will say: Taste then the chastisement because you disbelieved“ (Al-Anam 6:30)
They would like to ransom to get rid of punishment but Allah says :
“As for those who disbelieve, lo! if all that is in the earth were theirs, and as much again therewith, to ransom them from the doom on the Day of Resurrection, it would not be accepted from them. Theirs will be a painful doom” (Al-Maeda 5:36)
Allah, who is owner and sustainer of universe and this world also has made some laws for humans being to follow. So if someone does not follow them, then he will be punished on the Day of Judgement. Being rich and living a luxurious life in this world will become a burden on them as they have to give more account than poors.
“Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment”. (Aale-Imran 3:178)
Day of Judgment
Now let us examine, what Allah speaks about the Day of Judgment .
On that day, we can not escape ourselves by hiding or being forgotten by Allah.
“There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a slave. (93) Verily, He knows each one of them, and has counted them a full counting. (94)And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)” [Maryam 19:93-95]
“And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account” [Al-Anbiya’ 21:47]
Some requirement of entry to Heaven
Allah has given some guidelines for passing whole of the life in this world. He sent messengers and books how to run daily affairs and how He to be worshipped. The guidelines are through books and prophets. However we have now to believe last prophet and Last Testament (Quran). About Quran, Allah says :
“This is the Book; in it is sure guidance, without doubt, to those who fear Allah; (2) Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; (3) And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. (4) They are on (true) guidance, from their Lord, and it is these who will prosper” (Al-Baqarah 2:2-5)
We must believe on one God, Allah, His all messengers, His all books. However with last messenger and last testament, there is no escape but to accept what is said in Quran and what prophet Mohammad (peae be upon him) has said. Our purpose must always be to go back to heaven, and be ready to give account on Judgment Day.
“Every soul shall have a taste of death: and only on the Day of Judgement shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of life): for the life of this world is but goods and chattels of deception.” [Aale-Imran 3:185]
First and foremost requirement is that one should believe and worship only one God without associating any partner with Him. He warns us about this thinking which is called “Shirk” in Arabic.
In the Qur'an God says: "Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; …" [An-Nisa4: 48]
So to go back to heaven, We have to believe by heart on the following.
1. Belief that Allah is the only God and He has no coexistent partner.
2. Belief on All Prophets
3. Belief on All Books revealed to these prophets
4. Belief on Angels
5. Belief on Day of Judgment (and Heaven and Hell)
6. Belief on Fate (All Good and Bad is decreed from Allah)
What is the ruling on taking American or any foreign country nationality for a Muslim who has come to this country fleeing from oppression in his homeland, where he has lost his identity papers and has lost all hope of going back to his country? May Allah reward you with good?
Answer: Praise be to Allah.
In order to answer this question, we must explain two things.
1 – Whether settling in a kaafir country is permissible
2 – Establishing whether there is a need to take the nationality.
With regard to the first matter, settling in a kaafir country is not permissible unless the following conditions are met:
1- There should be a legitimate need for settling in their country, which cannot be met in the Muslim lands, such as trade, da’wah, officially representing a Muslim country, or seeking knowledge that is not available in a Muslim country either because it does not exist there, or what is available is not of good quality. Or there should be fear of death, prison or torture, not mere harassment, for oneself or for one’s family and children, or fear for one’s wealth.
2- Settling there should be regarded as temporary, not permanent. It is not permissible to have the intention of staying there permanently; rather one should have the idea that it is temporary, because settling there permanently means that one has migrated (made hijrah) from the land of Islam to the land of kufr. This clearly goes against the ruling of sharee’ah that it is obligatory to migrate from the land of kufr to the land of Islam. Having the intention of staying there temporarily means that when the need to stay in the kaafir country no longer applies, one will get up and leave.
3- The kaafir country in which one wants to settle should be one which is at peace with the Muslims, not one which is at war with them. Otherwise it is not permissible to settle there. A country is regarded as being at war with the Muslims if it is hostile towards the Muslims.
4- There should be religious freedom in the kaafir country, so that the Muslim will be able to practice his religion openly.
5- He should be able to learn the laws of Islam in that country; if it is difficult for him to do so then it is not permissible for him to settle there because that implies that he is turning away from learning the religion of Allah.
6- He should think it most likely that he will be able to protect and maintain his religious commitment, and that of his family and children, otherwise it is not permissible for him to settle there, because preserving one’s religious commitment takes precedence over preserving one’s self, one’s wealth and one’s family. Whoever meets this condition – and how difficult it is to meet it – is permitted to settle in the land of the kuffaar, otherwise that is forbidden to him, because of the texts which clearly forbid settling there and enjoin migrating from such lands, as is well known, and because of the great danger which that poses to religion and morals, which no one can deny except one who is arrogant.
Secondly: There should be a legitimate need for taking the nationality, such as the benefits for which the Muslim has settled in the kaafir country being dependent upon his taking the nationality. Otherwise that is not permissible for him, because taking the nationality is an obvious manifestation of befriending the kuffaar, and because it involves speaking words which it is not permissible to believe in or adhere to, such as approving of kufr or man-made laws.
Moreover, taking the nationality may lead to staying in the kaafir land permanently, which is not permissible, as stated above. Having established these two points, I hope that Allah will forgive the Muslims who settle in kaafir lands for the great danger that they have exposed themselves to, because either he is forced to settle there and necessity makes permissible that which is ordinarily forbidden, or to serve an interest which outweighs the harms. And Allah knows best.
Can two adult Muslims of the opposite sex and not related hangout together if they are not doing anything immoral or impure?
Almighty says in the Qur'an: "O people, We have created
you from a male and a female and made you into groups and tribes so that you
may know each other. Indeed the noblest of you in the sight of Allah are the
most righteous among you." (Al-Hujurat
I was wondering are Muslim girls allowed to have boy friends?
should have good relations with all people, both males and females. At
school, at work, in your neighborhood, etc., you
should be kind and courteous to everyone. However, it is not allowed in Islam
to take a non-mahram person or persons of the
opposite gender as a very close friend. This kind of friendship often leads
Allah says, “Do not come near fornication, for it is indeed lewdness and an evil life-style.” (Al-Isra' 17:32)
this, the Prophet said, “The fornication of the eyes is staring, the
fornication of the ears is listening, the fornication of the tongue is
talking, the fornication of the hands is holding, the fornication of the feet
is walking, the fornication of the heart/mind is craving and lusting, and
finally, the private parts confirm or negate it.” He also said, “Staring is
one of the arrows of Satan.” In another report, he said, “You are allowed to
have the first accidental look (which is unintentional), but do not continue
stands to reason that having a girlfriend is not the manner of a Muslim. It
is forbidden for a male Muslim to have a girlfriend, as it is forbidden for a
female Muslim to have a boyfriend.
Could you please explain the Qur'anic verse which instructs Muslims in these words: "Take not unbelievers as your friends, and if you do so you are among them." In our present world, most Muslims have some sort of dealings with non-Muslims, and that approaches friendship in the majority of cases, especially in countries where the Muslims are in minority. What is their position in the light of this Qur'anic injunction?
There is some confusion in the understanding of the Qur'anic verse, which has come about from the translation of the term 'waliy' which is rendered in the translation you have quoted as "friend". In fact the term "friend" is inadequate as a translation of the Arabic term. The term "friend" occurs in the Qur'an in verse 61 of Surah 24, entitled, Light. Had Allah meant that we must not take unbelievers as friends, in the strict meaning of friendship, He would have used this particular term, sadeeq, but He has chosen to use a different term which has much wider connotations. Translators of the Qur'an have found difficulty in rendering the meaning of the term waliy as it occurs in the verse you have quoted and similar verses.
It should be noted that in Islamic terminology, the same word is used for the person who acts for a woman in her marriage, giving the commitment to marry her away to her prospective husband. When the suitor accepts that commitment, the marriage is made. Such a person is normally her father, if he is alive and sane. If not, then her grandfather, brother, uncle, or even her adult son may act for her. In such a situation, we normally translate the term waliy as "guardian".
As for the situation of dealing with unbelievers, translators of the Qur'an have tried to come to grips with this term by using in their translations words such as "allies, protectors, helpers, bosom friends, etc." One translator uses both "friends and allies" to denote the meaning. Without wishing to comment on these translations, I can say that perhaps the word "ally" is closer to the meaning of the Arabic term. What Allah forbids in our relations with non-believers is the forging of alliances which have far reaching commitments that may take precedence over the implementation of certain provisions of our law.
With the difference in meaning explained, there is no question that friendship on social basis with unbelievers is acceptable, provided that these individuals are not actively hostile to Islam or to Muslims. A clear reference to this in the Qur'an is found in verses 8 and 9 of surah 60, entitled The Examined One. These can be rendered in translation as follows :
"As for such (of the unbelievers) as do not fight against you on account of your faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave towards them with full equity. Indeed, Allah loves those who act equitably. (Al-Mumtahina 60:8)
Allah only forbids you to choose for your allies those that fight against you because of your faith, and drive you forth from your homelands, or aid others in driving you forth. Those of you who choose such people for their allies are truly wrongdoers." (Al-Mumtahina 60:9)
Perhaps it is important to explain that the phrase "Allah does not forbid you" which occurs in the first of these two verses does not merely mean an absence of prohibition. It implies in this context, as commentators on the Qur'an explain, a positive encouragement to act towards them with kindness and equity.
There are numerous Hadiths which encourage Muslims to be kind to other religious communities, especially those who constitute minorities in the Muslim state. The strong emphasis placed on the need to behave towards them in this way has been heeded by Muslims throughout the ages. Minorities in the Muslim state have always enjoyed a fair and kind treatment by the Muslim majority. On the personal level, there is nothing to stop any Muslim from forging a friendship with non-Muslims who harbor no ill intentions against Islam or its followers.
Can Muslims accept donations from non-Muslims to use in Islamic Cause?
Imaam al-Bukhaari (may Allah have mercy on him) gave one of the chapters in his Saheeh the title of “Baab qabool al-hadiyah min al-mushrikeen (Chapter on accepting gifts from the polytheists),” under which heading he listed a number of ahaadeeth indicating that this is permitted.
Al-Haafiz Ibn Hajar commented: “On this topic, Abu Dawood and al-Tirmidhi narrated from ‘Ayyaad ibn Himar [??] who said: ‘I gave the Prophet (peace and blessings of Allah be upon him) a gift of a she-camel. He asked me, “Have you become Muslim?” I said, “No.” He said, “I have been forbidden to accept the gifts of the mushrikeen.”’ Then al-Haafiz (may Allah have mercy on him) quoted some of the comments made by the scholars to reconcile the texts which indicate that such gifts should be refused with those which indicate that they should be accepted.
(The scholars said that) gifts should be refused when the intention behind them is to win the Muslim over (by softening his heart towards them), and they should be accepted when by doing so there is the hope of befriending that person and opening his heart to Islam.
There is nothing wrong with accepting unsolicited gifts and donations from non-Muslims, and it is permissible to spend them on Islamic projects and in other ways.
But asking for donations from non-Muslims carries several risks, such as being humiliated in front of them or being controlled by them.
Is it permissible to give charity to non-Muslims if they are in urgent need? Will the person who gives such charity be rewarded?
Answer: Praise be to Allah.
It is permissible to give charity to non-Muslims and this action will be rewarded, if they are in need of it, but they should not be given the obligatory charity, i.e. zakaat, unless they are those whose hearts are to be softened (i.e., they are close to embracing Islam). It is a condition for giving charity to non-Muslims that they should not be involved in fighting the Muslims or driving them from their homes, because charity in such cases would be seen as helping them to wage war against the Muslims. (Fataawa Mutanawwi’ah by Shaykh Ibn ‘Uthaymeen, 521).
Allah says (interpretation of the meaning): “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. (8) It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the zaalimoon (wrong-doers – those who disobey Allah.)” [Al-Mumtahinah 60:8-9].
What is the Islamic ruling on doing Islamic projects through Jewish or Christian missionary groups?
Answer: Praise be to Allah.
It is not permissible to hand over Islamic works such as those mentioned to kaafir workers, because they cannot be trusted and we cannot be sure that they are sincere. Allah says (interpretation of the meaning);
“Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allah Alone’” [Al-Mumtahanah 60:4]
“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another...” [At-Tawbah 9:71]
“And those who disbelieve are allies of one another, (and) if you (Muslims of the whole world collectively) do not do so [i.e. become united], there will be Fitnah (wars, battles, polytheism) and oppression on the earth, and a great mischief and corruption (appearance of polytheism)” [Al-Anfaal 8:73]
The Council of Major Scholars in the Kingdom of Saudi Arabia has issued a statement that it is forbidden to delegate the building of mosques to non-Muslims, because of the evidence (daleel) and reasons referred to above.
I work in the army of a non-Muslim state, and there are wars between them and the Muslims. What is the ruling if they send me with a division of this army to wage war against the Muslims? As a Muslim, my feelings are that I never want to fight against Muslims in any war. What should I do? What is the ruling if I go…?
Answer: Praise be to Allah.
If you are sent to wage war against the Muslims, then it is not permissible for you to take part at all. Helping the kaafirs against the Muslims is a form of major kufr which puts one beyond the pale of Islam. Allah says concerning one who supports the mushrikeen (interpretation of the meaning):
“....And if any amongst you takes them (as Awliyaa’, i.e., friends), then surely, he is one of them....” [Al-Maa’idah 5:51]
With regard to how you may get out of this situation, and what excuse you can give to get out of this dilemma if it happens, we ask Allah to help you, and we suggest that you consult some Muslims who have relevant knowledge or experience.
It sometimes happens that one of the Christians with us at work or school gets sick. Is it permissible to visit him, and what is the ruling on visiting a sick kaafir?
Answer: Praise be to Allah.
It is permissible to visit him with the intention of calling him to Islam and telling about Islam. This is the moderate approach to the matter, because it is not right to disallow that altogether, as there is no evidence to that effect. The only option is to say that it is permissible to visit him in order to tell him about Islam, or if there is the hope that he will embrace Islam.
It was narrated in Saheeh al-Bukhaari via Hammaad ibn Zayd from Thaabit from Anas (may Allah be pleased with him), who said, “There was a Jewish boy who used to serve the Prophet (peace and blessings of Allah be upon him). He fell sick, and the Prophet (peace and blessings of Allah be upon him) came to visit him. He sat at his head and said to him, ‘Embrace Islam.’ (The boy) looked towards his father, who was with him. (His father) said, ‘Obey Abu’l-Qaasim (peace and blessings of Allah be upon him).’ So he embraced Islam, and the Prophet (peace and blessings of Allah be upon him) went out saying, ‘Praise be to Allah Who has saved him from the Fire.’”
We learn a number of things from this hadeeth:
1. The good attitude of the Prophet (peace and blessings of Allah be upon him).
2. His eagerness to guide people.
3. That if a Jew dies following Judaism he is a kaafir who will abide forever in Hell. There is no dispute on this point from any of the scholars. The Prophet (peace and blessings of Allah be upon him) said: “By the One in Whose hand is my soul, no one of this nation, Jew or Christian, hears of me then dies not believing in that with which I have been sent, but he will be one of the people of Hell.” (Narrated by Muslim in his Saheeh from the hadeeth of Abu Hurayrah).
4. It is OK to visit a Jew if there is the hope of achieving some interest thereby. Abu Dawood (may Allah have mercy on him) said: “I heard Imaam Ahmad being asked about visiting a Jew or a Christian (if he fell sick). He said, if he wants to call him to Islam, then yes (he should do that).
“It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the Mushrikoon, even though they be of kin…” [At-Tawbah 9:113].”
This hadeeth indicates that one may visit a sick kaafir relative, if there is the hope that he may embrace Islam. Al-Fadl ibn Ziyaad said: I heard Ahmad ibn Hanbal being asked about a Muslim man visiting one of the mushrikeen who was sick. He said: If he thinks that if he visits him whilst he is sick and tells him about Islam, that he may accept it, then let him visit him, as did Prophet (peace and peace and blessings of Allah be upon him).
I promised my colleague to go to church just for exploratory purpose, but now I don’t like. Should I honour my promise?
I am considering joining some friends of mine and form a musical band, a rock band. I intend to write the Lyrics myself and I am going to make sure none of which will include something considered haram (sexual or mocking to any religion). I intend to write tales and stories. I would like to know if this is considered haram. And if so, what difference is it from poetry. Thanks.
Instead of joining a musical rock band, I advise you to join an Islamic college to learn and teach the deen. As to the field of Music, it is known that several musical instruments are Haram. I want to tell you this Hadith: '' A man came to Prophet Muhammad (s) and asked if he could be a singer/musician with the condition that he would not say anything Haram? Prophet (s) said: No! The man said I do not know another profession. The Prophet (s) said: if you do (sing) again, I shall punish you, and make you a lesson for others.'' Therefore, my dear brother, Muslims are in need of scholars and scientists not musicians! As to the difference poetry does not contain music.
Dear Imam I want to know if listing to music & watching TV Harram?
Regarding your question, indeed, the issue of Music has been an issue of debate and disagreement between Muslim scholars. Since the question has been very popular, we may be doing a long feature about the subject to clarify it and deal with it in more depth. Since we are still under pressure for the number of questions, we will give you a brief answer.
The way we see it is that Islamic Law allows the listening to music under certain guidelines and conditions:
First, it shouldn't be the type that is loud, violent, and tough such as Hard Rock, Heavy Metal, etc.... If, on the other hand, it is calm and allows time for relaxation and contemplation, then it is permissible.
Second, it should not have any parts that excite, arouse sexual feelings, or any other behavior such as suicide or violence. In that way, soft music such as classical music is permissible. Also, as in any activity, it should never take away from any prescribed worshipping activities such as prayers. It is important here to note that Islamic Law requires a person to read and listen to the Quran to appreciate it, understand it, and reflect on the signs Allah Almighty has revealed. This can be done early in the morning, late at night, or at any time of the day.
What was said about music is different, because music should be listened to under guidelines, and as a mean of occasional relaxation. It should not be at the expense of the Quran or any other Islamic activity.
is an issue that has been hotly debated by scholars of the past and the
present. While many of them have been generally inclined to condemn all forms
of music, with the singular exception of ad-duff (tambourine) in weddings,
quite a few of them have taken a more positive approach of considering only
music containing sensual, pagan, or unethical themes or subliminal messages
as being categorically forbidden.
Watching of the television programs involve anything that is forbidden then watching them is haraam; such as overt and beautiful women etc. and serials which convey bad thoughts far from religion and good manners. Also, like serials which include shameless (actions and speech) which badly affects good manners. So these types of programs are not permissible to watch.
Is there any prohibition on sleeping without clothes on, even if one is with one’s wife? Please note that I do not mean during intercourse, rather I mean when going to sleep.
Answer: Praise be to Allah.
The ‘awrah must be covered in all circumstances except when necessary, such as when bathing, having intercourse, relieving oneself, etc. But when there is no reason, the ‘awrah must be covered, because of the report narrated by Bahz ibn Hakeem from his father, from his grandfather, who said: “O Messenger of Allah, what should we do about our ‘awrahs?” He said, “Guard you ‘awrah except from your wives and those whom your right hand possesses (concubines).” He asked, “What about when a man is with another man?” He said, “If you can manage not to let anyone see it, then do that.” He asked, “What if one of us is alone?’ He said, “Allah is more deserving that you should feel shy before Him.” (Narrated by al-Tirmidhi, 2769, and others).
Based on the above, it is not permissible for you to sleep with no clothes on that would cover your ‘awrah, whether you are sleeping with or without your wife. Rather it is permissible for you to uncover your ‘awrah only at times of necessity. And Allah knows best.
Are TV and Internet forbidden in Islam?
The issue of T.V. Internet, newspapers, radio, books, videos, and other methods of acquiring knowledge are for information, entertainment which may be bad and good. They are all means and tools, and not a goal. It is what people make out of them that make these tools good or bad. If people spend time on them to learn about religion, to discuss educational topics, to do research, then the way they are being used is totally acceptable and is even encouraged because it saves time and money.
If, on the other hands, people waste their time for no purposes, spending hours and hours, missing their prayers or praying at the latest time, then they become forbidden. TV and internet are now being used for much much seeing bad than good. So they are just as knife, you can use it for good or bad.
Thank you for asking and God knows best.
I heard of this person Yazeed Ibn Muawiyah. I heard that he once a caliph of the Muslims and he was a drunken sadistic person, who was not really a Muslim. Is this true? Please tell me his story. Thank you and may Allah bless you.
Answer : Praise be to Allah.
His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.
Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years.
Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet (peace and blessings of Allah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were still alive such as Ibn ‘Umar who was more entitled to the position than him or his father or his grandfather.
His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allah , and Ibn al-Zubayr.
(Siyar A’laam al-Nubalaa’, part 4, p. 38)
Shaykh al-Islam described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:
The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.
One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet (peace and blessings of Allah be upon him) to spite the Messenger of Allah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet (peace and blessings of Allah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.
The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.
The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people Yazeed: according to what I have heard he is neither to be of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.
Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?
Abu Muhammad al-Maqdisi said, when he was asked about cursed nor to be loved. He said, I also heard that our grandfather Abu ‘Abd-Allah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion.
Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484
Sheikh Muhammed Salih Al-Munajjid
Excerpted, with some modifications, from:http://islamqa.com/
18. Why some Muslims call Westerners "Great Satan"
Why do some Muslims call Americans and Westerners "Great Satan"?
Answer : Praise be to Allah.
Without being inappropriate to Americans and Westerners but most of them lack morals and do all kinds of sexual sinnings such as sex without marriage and sodomy which are reasons that GOD Almighty had drowned the people of Lot and Noah in the past for. Nude beaches, bikinis (exposing 99% of the woman's body), living together without marriage (boyfriend and girlfriend), porn business, oral sex, mixing genders in grade and high schools to promote sexuality among teenage kids are all indications of a satanic and sexually open society.
In Jerry Springer Show here in the US (one of the most popular shows that discuss social issues in the country), on Monday 6/11/2001, the show's title for that day was "I am sleeping with my son". From among the people that were brought on for that day, some sons and their mothers are even planning on having babies! The fathers were in great shock.
If it's ok in Christianity to have sex before marriage, ok to live with someone without marriage (like boyfriend or girlfriend), ok to have anal sex with the same gender or the other gender, ok for the brother to sleep with his sister, ok for people to expose most of their bodies (by wearing bikinis for instance), ok to spread wickedness among society, then:
WHAT'S NOT OK TO DO THEN????!!!! AND WHY DID GOD DROWN TO DEATH THE PEOPLE OF LOTT AND NOAH THEN? DIDN'T THEY DO THE SAME EXACT THING AS THE CHRISTIANS ARE DOING TODAY FROM SODOMY, AND ILLEGAL SEX WITHOUT MARRIAGE??!!
What else beside "Satanic Societies", or "Great Satan" would you call the West?
Excerpted, with some modifications, from: www.answering-christianity.com/
Please give detailed answer on the ruling on a man shaking hands with a woman, and the views of the four imams and the majority of scholars on that.
Answer: Praise be to Allah.
For a man to shake hands with a non-mahram woman (one to whom he cannot get married) is haraam and is not permitted at all.
It is not permissible for a man who believes in Allah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned).
Among the evidence for this is the hadeeth of Ma’qal ibn Yassaar (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘If one of you were to be struck in the head with an iron needle, it would be better for him than if he were to touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045).
There is no doubt that for a man to touch a non-mahram woman is one of the causes of fitnah (turmoil, temptation), provocation of desire and committing haraam deeds. No one should say that their intention is sound or their heart is clean, because the one who was the purest of heart and the most chaste of all, the Messenger of Allah (peace and blessings of Allah be upon him) never touched a non-mahram woman, even when accepting bay’ah (oath of allegiance) from women.
He did not hold their hands when accepting their bay’ah, as he did with men; their bay’ah was by words only, as was reported by his wife ‘Aa’ishah (may Allah be pleased with her).
She said that the Messenger of Allah (peace and blessings of Allah be upon him) would test the believing women who emigrated to him with the aayah “O Prophet! When believeing women come to you to give you the bay’ah (pledge), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e., by making illegal children belong to their husbands), and that they will not disobey you in any ma’ruf (Islamic monotheism and all that which Islam ordains), then accept their bay’ah and ask Allah to forgive them. Verily Allah is Oft-Forgiving, Most Merciful.” (Al-Mumtahinah 60:12) ‘Aa’ishah said: “So whoever of the believing women agreed to these conditions, the Messenger of Allah (peace and blessings of Allah be upon him) would say to her: ‘I have accepted your bay’ah by words” (Muslim)
This hadeeth alone is sufficient to deter and to instill the obedience required of us by Allah, because it implies that touching women may lead to temptation and immorality.
It was narrated from ‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The Messenger of Allah (peace and blessings of Allah be upon him) never touched any woman with his hand. He would explain to the woman what the oath of allegiance implied, and when she accepted, he would say ‘Go, for you have given your oath of allegiance.’” (Narrated by Muslim)
It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “I do not shake hands with women.” Narrated by al-Nasaa’I , Ibn Maajah, classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2513.
It is not permissible to shake hands even with a barrier in between, such as shaking hands from beneath a garment and the like. The hadeeth that was narrated allowing that is da’eef (weak).
It was narrated from Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allah be upon him) used to shake hands with women from beneath a garment.” Narrated by al-Tabaraani in al-Awsat, 2855.
This was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes ‘Ataab ibn Harb, who is da’eef (weak). Majma’ al-Zawaa’id, 6/39.
Wali al-Deen al-‘Iraaqi said:
The words of ‘Aa’ishah, “He used to accept the women’s oath of allegiance by words only” mean that he did so without taking their hands or shaking hands with them. This indicates that the bay’ah of men was accepted by taking their hands and shaking hands with them, as well as by words, and this is how it was. What ‘Aa’ishah mentioned was the custom.
Some of the mufassireen mentioned that the Prophet (peace and blessings of Allah be upon him) called for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said that he did not shake hands with them from behind a barrier and had a Qatari cloak over his hand. And it was said that ‘Umar (may Allah be pleased with him) shook hands with them on his behalf. None of these reports are sound, especially the last one, How could ‘Umar (may Allah be pleased with him) have done something that the Prophet (peace and blessings of Allah be upon him), who was ma’soom (infallible), would not do?
Tarh al-Tathreeb, 7/45
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The most correct view is that this (i.e., shaking hands with women from behind a barrier) is not allowed at all, because of the general meaning of the hadeeth, according to which the Prophet (peace and blessings of Allah be upon him) said, “I do not shake hands with women;” and so as to ward off the means that may lead to evil.
(Adapted from Hashiyat Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69)
The same ruling applies to shaking hands with old women; this is also haraam because of the general meaning of the texts on this issue. The reports that say it is permissible are da’eef (weak).
“As for the report that ‘Abu Bakr used to shake hands with old women, it is also ghareeb.” (Nasab al-Raayah, 4/240)
Ibn Hajar said: I cannot find this hadeeth. (al-Diraayah fi Takhreej Ahaadeeth al-Hidaayah, 2/225)
With regard to the views of the four imams, they are as follows:
1 – The Hanafi madhhab:
Ibn Nujaym said:
It is not permissible for a man to touch a woman’s face or hands even if there is no risk of desire because it is haraam in principle and there is no necessity that would allow it. (Al-Bahr al-Raa’iq, 8/219)
2 – The Maaliki madhhab:
Muhammad ibn Ahmad (‘Ulaysh) said:
It is not permissible for a man to touch the face or hand of a non-mahram woman, and it is not permissible for him to put his hand on hers without a barrier. ‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) never accepted a woman’s oath of allegiance by shaking hands with her; rather he (peace and blessings of Allah be upon him) used to accept their oath of allegiance by words only.” According to another report, “His hand never touched the hand of a woman, rather he would accept their oath of allegiance by words only.”
(Manh al-Jaleel Sharh Mukhtasar Khaleel, 1/223)
3 – The Shaafa’i madhhab:
It is not permissible to touch a woman in any way. Al-Majmoo’, 4/515.
Wali al-Deen al-‘Iraaqi said:
This indicates that the hand of the Prophet (peace and blessings of Allah be upon him) did not touch the hand of any woman apart from his wives and concubines, whether in the case of accepting the oath of allegiance or in other cases. If he did not do that despite the fact that he was infallible and beyond suspicion, then it is even more essential that others heed this prohibition. It appears from the texts that he refrained from doing that because it was haraam for him to do so.
The fuqaha’ among our companions and others said that it is haraam to touch a non-mahram woman even if that is not touching parts of her body that are not ‘awrah, such as her face. But they differed with regard to looking when there is no desire and no fear of fitnah. The prohibition on touching is stronger than the prohibition on looking, and it is haraam when there is no necessity that would allow it. If it is the case of necessity, e.g. medical treatment, removing a tooth or treating the eyes, etc., if there is no woman who can do that, then it is permissible for a non-mahram to do that because it is the case of necessity. (Tarh al-Tathreeb, 7/45, 46)
4 – The Hanbali madhhab
Ibn Muflih said:
Abu ‘Abd-Allah – i.e., Imam Ahmad – was asked about a man who shakes hands with a woman. He said, No, and was emphatic that it is haraam. I said, Should he shake hands with her from beneath his garment? He said, No.
Shaykh Taqiy al-Deen also favoured the view that it is prohibited, and gave the reason that touching is more serious than looking. (AlAdaab al-Shar’iyyah, 2/257)
And Allah knows best.
Excerpted, with some modifications, from: http://islamqa.com/en/
Verse 6 of Surat Hud says:
وَ مَا مِنْ دَابَّةٍ فِي الأَرضِ إِلاَّ وَ عَلـى اللٌّهِ رِزْقُـهَا
“And no (moving) living creature is there on earth but its provision is due from Allah …..”. (Al-Hud 11:6)
In view of the above verse, the question that comes to mind is: Why it is that in today's world and all throughout history there are some, who have died and continue to die of hunger? Have their livelihoods not been secured and safeguarded?
The answer to this questions demands attention towards the following points:
Firstly: Securing sustenance does not mean that it should be made ready for a person and sent to his house or a morsel prepared and put into his mouth; rather, it means that the groundwork has been prepared, but man's effort is a condition for transforming them into actuality. Even Maryam (s.a.), in that severe state of labour in that lonely desert wherein Allah (s.w.t.) ordained her sustenance to become manifest in the form of dates upon the date-palm, was ordered to move and addressed as follows:
وَ هُزِّي إِلَيکِ بِجِذْعِ النَّخلَةِ…
Secondly: If, in the past and the present, men have usurped the rights of others and have taken their livelihoods from them unjustly, this does not prove that Allah (s.w.t.) has not secured their livelihoods. In other words, in addition to the issue of effort and striving, the existence of social justice is also a condition for a just distribution of sustenance.
And if it were to be said: Why does not Allah (s.w.t.) prevent the injustices perpetrated by the unjust ones? We state that the life of man is based on the freedom of will so that all are tested and examined, and not on force and compulsion - for in such a case the development and perfection (of man) would not take place.
Thirdly: In this very earth there exist numerous sources that can provide nutrition to mankind, but which need to be discovered and put to use. However, if man exhibits negligence in this regard, he is the one to be blamed.
We ought not to forget that some areas of Africa, the inhabitants of which die of hunger today, are amongst the most enriched regions of the world. However, destructive factors, which were mentioned above, have brought them to this miserable state of theirs.