Sayings of a Mujaddid on Social Conduct and Rights
(Shaykh Ashraf Ali Thanwi)
Refutation of Composite Nationalism (Assimilation with Foreign Cultures)
(Shaykh Zafar Ahmad Uthmani)
Q. I do not agree with your view that it is not valid to hate the kuffaar. Please read my response to your question. (This person is a student at a Madrasah. He prepared a lengthy article in a futile bid to ‘prove’ that it is essential to hate the kuffaar. Our response to him follows hereunder. – The Majlis)
Your conception of hatred (bughdh) is incorrect. Dislike for the kuffaar is hatred for their kufr. It is not necessarily an emotional hatred which constrains active display of bad conduct and malice, and conniving ways for harming them. If that was so, then marriage to the women of Ahl-e- Kitaab would not have been valid and allowed. How is it possible to live with a kaafirah as a wife when the heart is filled with hatred for her? On the contrary, the husband loves his kaafirah wife despite her kufr which he hates and abhors.
Love for the kuffaar in general is undoubtedly haraam. Such love tolerates the interfaith activities of the NNB Jamiat’s molvies. It permits making dua for kuffaar political leaders. It permits praying with kuffaar priests in kuffaar churches under a dozen crosses. It permits performing janaazah namaaz for atheists and murtads. Obviously such love is haraam and tantamount to kufr.
But the ‘love’ which a husband has for his kaafirah (Kitaabi) wife is not haraam despite his hatred for her kufr. In such cases, both hatred and love co-exist in the same heart. Despite Abu Talib’s kufr, Rasulullah (sallallahu alayhi wasallam) dearly loved him so much that he cried profusely on the death of Abu Talib who had died without Imaan. Nabi Ibraaheem (alayhis salaam) loved his kaafir father dearly. It was only by the command of Allah Ta’ala that he broke ties. On the Day of Qiyaamah, his father will be portrayed in a hideous form to eliminate the love from Nabi Ibraaheem’s heart.
You will not find anyone in this country who criticize the kuffaar so stridently as The Majlis. The term kuffaar is a prominent epithet which we use profusely. We condemn those who participate in interfaith movements and we brand as kaafir those who take part in interfaith prayers. Despite there being no hatred for these kuffaar in our hearts, we condemn vehemently their kufr whilst those, like yourself, who propagate hatred for the kuffaar, are silent about their kufr and Muslim participation in kuffaar activities. Hatred for kuffaar must be displayed in practical life for all things and attributes of the kuffaar.
But, Muslims love all institutions of the kuffaar whilst talking drivel about hating the kuffaar. Just look at the Madrasah where you are studying. They have a kuffaar sportsfield for which you have no hatred, but you speak of hating the kuffaar. What exactly do you mean by hatred for the kuffaar? You speak about hating the kuffaar, but will you speak against those carrion halaalizers who promote the business empires of the kuffaar thereby feeding Muslims rotten, diseased, haraam carrion? For the sake of money, they submit to the kuffaar and collude with them against Muslims who uphold the Deen.
The problem with some people and students in this time is that shaitaan has succeeded in detracting them from realities and priorities such as Amr Bil Ma’roof and cast them into futilities such as this futile exercise in which you have wasted your time. Only a Munaafiq loves the kuffaar, and this is among the shi-aar (salient features) of some NNB Jamiat molvies. I think that you should send a copy of your kuffaar-hating article to Reverend Abraham Bham. It will serve a beneficial purpose to him. It may prove salubrious to him.
Love and hatred for kuffaar are from different angles. From the perspective of their kufr, we hate them. From the perspective of them being Allah’s Makhlooq we love them, hence Da’wat is directed to them in the endeavour to save Allah’s Makhlooq from Jahannum. When we meet them in the battlefield, we shall slay them despite the love perspective which will not prevent the execution of Allah’s command.
Regardless of the hatred a Muslim has for the kuffaar, it does not eliminate emotional love such as the love which a Muslim father has for his kaafir child, and the love a Wali has for the Makhlooq (creation) of Allah Ta’ala. If you look intently at a non- Muslim and reflect momentarily on his origin, will you not see the wonderful Hand of Allah Azza Wa Jal? Who created him?
When the punishment overtook the kaafir son of Hadhrat Nooh (alayhis salaam), this great Nabi cried and pleaded with Allah Ta’ala to save his kaafir son. Emotional love had momentarily overshadowed the intelligence. It was only Allah’s sharp reprimand which restored the equilibrium of Hadhrat Nooh (alayhis salaam). So, despite the virulent kufr of his, son, Nabi Nooh (alayhis salaam) still cherished love in his heart for him.
Hadhrat Abu Hurairah’s mother was an implaccable enemy of Islam. She openly and violently insulted Islam and upbraided her son for having accepted Islam. But he dearly loved her and cried much out of concern for her despite her incorrigible kufr. But such love for his kaafirah mother did not constrain an iota of change in his Imaan and Deeni obligations.
Islam’s concept of hatred for the kuffaar is an intellectual state which could be manipulated at will by the individual. It is a condition which does not give rise to ill conduct, injustice and brutality. On the contrary, the hatred you are propagating is an emotional state which breeds an evil conduct which turns people away from Islam. It is the type of hatred which the juhhaal, takfeeri Salafis display. It is a type of barbaric hatred which eliminates justice, kindness and good moral conduct which has to be shown to all people, even non-Muslims.
The logical consequence of your kind of hatred is to despise non-Muslims. And this attitude is the effect of takabbur (pride) which can destroy a man’s Imaan. Neither can you claim that a non- Muslim will die with kufr nor can you guarantee that you will die with Imaan. A couple of episodes for your edification appear in these pages.
From these episodes you should be able to understand the error of your concept of hatred. Whilst you have quoted many Qur’aanic aayat pertaining to the topic of hatred for kuffaar, you have failed to understand the purport and objective of Allah’s commands. For the meaning of these verses, study the life episodes of the Sahaabah and Auliya.
Do not subject the Qur’aan to your understanding and opinion. The product of such unbridled reasoning is deviation. Your article is misguided. As your intellect matures with Taqwa, you will see and understand things in a different light. May Allah Ta’ala guide you. May He increase you in baseerat (spiritual far-sightedness.
Islam spread and was disseminated by the Sahaabah and the Auliya with their love for Allah’s Makhlooq and with the display of their sterling attributes of moral excellence which won the hearts of the kuffaar constraining whole nations to happily enter the fold of Islam.
Q. A norm nowadays in our Muslim society is to keep company with mushrikeen and kuffaar. Muslims by virtue of such company become completely assimilated and integrated into non-Muslim society. They play soccer with them. They eat out with them and even attend their funerals. They chat with them, and confide in them. Some even conduct business in partnership with them. Please provide the Shariah’s ruling regarding these relationships.
The Qur’aan and the Sunnah are explicit in the prohibition of friendship and business partnership with non-Muslims. The Qur’aan explicitly and emphatically warns of taking non-Muslims as confidantes. Associating and mingling with them on a social level constrains emulating them – acting like them, speaking like them, dressing like them and consuming doubtful and haraam food like them. Foul language and interaction with the opposite sex are integral to the lifestyle of non- Muslims.
Muslims who join the company of non-Muslimsare also the weaker ones with grossly deficient Imaan and bereft of Islamic culture. Even their Imaan is compromised when they become integratedinto non-Muslim lifestyle. When Hadhrat Umar (radhiyallahu anhu) became the Khalifah, he enacted a law to compel Muslims and non-Muslims to dress differently so that they could be recognized from their apparel and outward appearance. When Jibraeel (alayhis salaam) would vis it Rasulul lah (sallallahu alayhi wasallam) in human form, he would make musaafahah (i.e. shake hands). On one occasion, he refused to shake Rasulullah’s hands.
When asked for the reason, Jibraeel (alayhis salaam) responded that yest erday Rasulullah (sallallahu alayhi wasallam) had shook hands with a Mushrik. In short, all these acts of mingling and associating on social and fraternal level with non-Muslims are not permissible. Abstention from socializing and fraternizing is not permission for displaying enmity and bad behaviour towards non- Muslims. It is incumbent to display good moral character towards them and if necessary to assist them. But assimilation and integration are not permissible. It is Waajib for the Muslim to maintain his/her Islamic identity
If Hindus invite us to weddings and to partake of their food, will it be permissible for us?
Attending the religious ceremonies of non-Muslims is not permissible. Participating in their food, if Halaal, occasionally, is permissible. However, to participate with them in their foods even if Halaal, frequently, is Makrooh. Abstention, therefore, is best.
During their festivals, the Hindus send us sweetmeats, etc. Is it permissible for us to eat of these?
If such foodstuff was a presentation — a means of propitiation for the idols, then it will not be lawful to consume such food. Where this fact is not known, it is best to abstain.
According to Islam it is not permissible for men to look at strange women. What shall we do nowadays in the streets and the shops where women abound?
Allah Ta`ala commands in the Qur`aan Shareef:
“(0 Muhammad!) Tell the Believers to cast down their gaze and guard their chastity. That is purest for them.”
Rasulullah (sallallahu alayhi wasallam) said that the accidental or the unintentional gaze will not be punished. To return the gaze after the initial unintentional gaze, is unlawful. The observance of these Directives of the Qur`aan and Ahadith is not too difficult upon those who value the Life Hereafter, for those who have respect for the Commands of Allah Ta`ala, for those who although weak, but not rebellious against the orders of the Shariah. Man is constrained to make effort. Allah Ta`ala has commanded only what is within our power and ability to execute. No matter how difficult control of the gaze may seem, it is not so difficult as the lowly “nafs” would like us to believe.
We were invited to a Muslim home for meals. The host served us with processed chicken not knowing that it was declared Haraam. What should we do in this case?
What would you have done if the host had served pork? Once you know that the food served is Haraam, you are not permitted to partake of it. And, once the host was notified by you that the chicken served was Haraam, it was his/her Islamic duty to discard such food. Like it is Haraam to consume pork so it is Haraam to consume Haraam meat and any other forms of Haraam foods.
Have we the right to reply: “Wa alaikumus salaam” to a non-Muslim who greets us in the Islamic fashion?
It is not permissible to reply: “Wa alaikumus salaam” to a non-Muslim who greets you, regardless of the form of salutation adopted by the non-Muslim. If a non-Muslim greets you with the Islamic salutation, then reply: “Hadaa kallaah” which means: May Allah guide you (i.e. give you the Tawfeeq to accept the guidatice of Islam).
Some non-Muslims wish to donate towards the erection of our Mosque structure. Is it permissible to use the money of non-Muslims in building of Mosques?
It is permissible with two conditions:
a). There is no possibility of the Muslims being indebted to the non-Muslim donors or the non-Muslim donors have any control or say over the Mosque or the Muslims. There must be absolutely no strings attached to the donation.
b). There must be no fear that Muslims because of the donation may become apologetic towards the nonbelievers and participate in their religious functions so as to maintain the “good and friendly relations” with the non-Muslim donors.
This answer is extracted from Imdaadul Fataawa.
We say: “INNA LILLAAHI WA INNA ILAYHI RAAJIOON” when we hear of the passing away of a fellow Muslim. Could we say the same in the case of the death of a non-Muslim?
We utter this statement in order to remind ourselves of our journey unto Allah Ta`ala, and that we will have to return unto Him. Hence, we are of the opinion that this formula could be recited even upon hearing of the death of a non-Muslim. However, we remain open to correction on this score. And, Allah knows best.
Is it correct to have rallies and marches to show our solidarity with the Muslims of Palestine?
Rallies and marches are accompanied by evil and sinful acts. These are the methods of the kuffaar. Our way of showing solidarity and support for our bretheren is to make dua for them always. Shouting and howling slogans in the street, and mingling with the opposite sex are the ways of non-Muslims. We should not emulate their ways and methods.
If a prostitute repents, can she be accepted by the community?
Taubah effaces all sins. Once a person has repented, all sins are forgiven. The one who has made taubah should not be ostracized by the community. Rasulullah (sallallahu alayhi wasallam): said
“The one who has repented of sins is like one who has no sins on him.”
Does the Shariah in any way excuse a gay for his inclination towards males in view of the excess of female hormones in him or for whatever reason the western establishment condones such behavior?
The Shariah does not condone unnatural and even natural acts of immorality. Even if in the `gay’ are an excess of female hormones and he sexually inclines to males, Allah Ta’ala has bestowed Aql (intelligence) to him. He is not mad. If a normal male who naturally inclines to females for sexual gratification commits zina, he is guilty of a crime and liable for punishment. A natural inclination to commit zina is not a mitigating factor. Similarly, a natural inclination to commit homosexuality is not a mitigating factor. The person has to employ his intelligence and struggle against his nafs. A Muslim is not allowed to become the slave of his nafs. These `gays’ have absolutely no justification and no valid grounds for indulging in unnatural sexual acts which had brought Allah’s Curse and Punishment on the nation of Hadhrat Loot (alayhis salaam).
Is it permissible for a Muslim to make dua under a cross?
A cross is the symbol of kufr and shirk. It is an act of kufr to make dua under a cross.
Is it permissible to attend a school where it is compulsory to wear a tie and during assembly to read from the bible and say Christian prayers? If it is a sin, who is liable for the sin – the pupil or the parents who force the child to attend such a school?
It is not permissible to attend these schools. Besides ties and prayers, there are other evils as well prevalent at these schools. If the pupil is 15 years old, both he/she and the parents are liable for the sin.
A colleague says that we should not eat with our hands in front of non-Muslims since they will gain a bad impression of us. Please comment.
Once the senior Sahaabi, Hadhrat Huzaifah (radhiyallahu anhu) together with some other Muslims were invited by the Christian king of Irbal for meals. While eating, a morsel of food slipped from Hadhrat Huzaifah’s hand. He picked it up and while he was cleaning it with his hand, a colleague commented that the king and his noblemen will gain a bad impression of Muslims. Hadhrat Huzaifah (radhiyallahu anhu) sharply reprimanding his colleague said: “Shall I abandon the Sunnat of my Beloved for the sake of these ignoramuses?” He then proceeded to eat the morsel of food. By `Beloved’ he was referring to Rasulullah (sallallahu alayhi wasallam) whom he had seen doing the same act, i.e. picking up a fallen morsel of food. Food is a wonderful ni’mat of Allah Ta’ala which should be honoured.
Every Sunnat of Rasulullah (sallallahu alayhi wasallam) is honourable. Every teaching of Islam is honourable. The honour of Muslims is with Islam, not in the impression the kuffaar gain of us for following our Deen. The kuffaar detest everything of Islam —our beliefs, our insistence on halaal, our observance of Hijaab, our appearance and our everything. Should we abandon Islam because they hold us in low esteem on account of our adherence to Islam? Hadhrat Umar (radhiyallallahu anhu) said: “We are a nation whom Allah has elevated by means of Islam.” Furthermore, most kuffaar, in fact all kuffaar, eat a variety of foodstuff with even dirty hands. You will see them eating their sanwiches, fruit and other foods with even their unwashed hands. But Islam insists that we wash our hands before and after eating whereas kuffaar hardly wash before eating and don’t wash at all after eating. We should not be concerned with the impressions of those who follow an immoral cult of life in which libertinism reigns supreme.
Is it permissible to appoint a woman as a Qaadhi (Judge)?
In the unanimous ruling of the Four Math-habs of Islam, it is not permissible to appoint a woman to be a qaadhi. During the age of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah, there were many women who were highly qualified in the knowledge of the Shariah. Hadhrat Aishah Siddiqah (radhiyallahu anha) is famous for her Knowledge. Sahaabah as well as Taabieen from far and wide would come to her to gain knowledge of the Deen. Inspite of the presence of these illustrious ladies of profound Islamic learning, none of them were appointed qaadhis. According to the Shaafi, Maaliki and Hambali Math-habs, the rulings of females is not valid and has no legal effect in any matter whatsoever. However, according to the Hanafi Math-hab, while it is sinful to appoint a female to the post of qadhaa, her ruling will have legal effect if by some misfortune in violation of the Shar’i prohibition, some faasiq ruler has appointed her as the qaadhi.
Furthermore, the Hanafi Math-hab specifies that even if she happens to be a qaadhi, her verdict in cases pertaining to Hudood and Qisaas (specific Shar’i punishments, e.g. flogging, cutting the hand, etc.) will not be valid and has no legal effect.
What type of corporal punishment is the Ameer (leader) of a Muslim community in a non-Muslim country allowed to inflict on a Muslim who commits crimes such as fornication, sodomy, etc.?
The Islamic Penal Code and prescribed punishments known as Hudood cannot be meted out in a non-Muslim country. The leader of the Muslim community in a non-Muslim country has no political status whatsoever, hence he lacks coercive power. He has no Shar’i right of administering corporal punishment to criminals and sinners. The only right he has is the right of Amr Bil Ma’roof Nahy anil Munkar (i.e.commanding righteousness and prohibiting evil). This duty has to be executed by way of naseehat (counselling, admonition and advice). This duty is waajib (compulsory) on all those who have this ability and who have subordinates under their jurisdiction.
Q. A former very good friend of mine became a murtad. She still occasionally gives me presents —money, clothes, etc. Am I allowed to accept her gifts?
It is not permissible for you to accept the gifts of the murtaddah. All ties should be severed. It is firstly your duty to reason with her and to endeavor to convince her of her grave error. Perhaps she may realize and return to the fold. If she refuses, then you have to harshly sever your ties and have absolutely no association with her.
Q. Please explain the rights which my non-Muslim parents have over me. I am a Muslim female.
While your parents have no jurisdiction over you since they are no longer your Wali (legal guardian), you have the duty of service to them. If they are in need or in difficulty or sick, it remains your duty to be helpful and provide assistance. You have to be kind and respectful to them without obeying any of their wishes which conflict with the Shariah. You may visit them, but not at such times when ghair mahram males are present or when they have a religious function or customary parties such as birthday parties, etc. Your duty is also to endeavour to introduce them to Islam.
Q. There is a tragic trend here (in America). Parents kill their infants and dump them in the trash. This is the western world. A new law has been promulgated that if parents do not want their children, they may leave them at a Musjid or a Church. If parents abandon their children outside a Musjid or Church they will not be charged by the law for any crime. If a child is brought to the Musjid, should we look for Muslim parents to adopt the child or hand him/her over to some government agency?
The same practice of killing infants which was in vogue among the pre-Islam Arabs, has been introduced in another form by the western people and given legality by the laws of the land. Instead of punishing the heartless criminals, they are rewarded with immunity against criminal charges for the commission of such dastardly and barbaric acts. Muslims should accept these children and adopt them. If individuals refuse to adopt the children, it is the duty of the community to establish orphanages for the abandoned children.
Q. We live in an area in which non-Muslims are the predominant residents. They object to the Athaan given over the loudspeaker especially Fajr time. What should be the reaction of the Muslim community?
The microphone is not part of any act of ibaadat. There is absolutely no need for a loudspeaker to recite the Athaan, especially if the non-Muslim neighbours around the Musjid object. It is plain ignorance to create ill-feeling and to antagonize the non-Muslim neighbours for a practice which has no Shar’i significance. The beautiful, simple, Sunnah method is for the Muath-thin to mount the minaret and proclaim the Athaan without the mic.
Q. Recently many Muslims participated in the funeral and prayer services of the Pope. What is the view of the Shariah?
Participation in the funeral, burial and prayer services of even parents if they are non- Muslims is not permissible. Participation in the prayer services of non-Muslim expels the participant from the fold of Islam. He / she becomes a murtadd.
Q. I have some clothes which I used to wear in my jahiliyyat days—pants, tops, jeans and dresses not proper for Muslim females. What should I do with these clothes?
Give these garments to non-Muslims. It is their style which they may wear. It is not permissible to give these clothes to Muslims.
Q. A casino has opened up in Durban. Most of the exhibitions, car shows, graduation ceremonies, etc., which used to take place at other venues, now take place within the casino complex. As a result, many Muslims who used to frequent these shows when they were held elsewhere, are now entering the casino complex to participate and attend the accompanying attractions. Please comment.
Muslims of healthy Imaan will understand the evil and prohibition without even being told. Casinos are places of immorality on which the Wrath and Curse of Allah Ta’ala descend. Those who frequent such immoral places are under Allah’s Wrath. Even though the physical punishment may not always be descending, spiritual punishment and misfortunes perpetually settle on the participants.
Q. Is it permissible to invite non-Muslim political leaders to address Muslims in the Musaajid?
It is not permissible to allow even Muslim politicians to address the jamaat in a Musjid. The Musjid is not established for the stupidities, baatil and kufr which the politicians pedal. Allowing a non-Muslim into the Musjid is a sin of an aggravated nature because a non-Muslim is always in the state of janaabat. He is ritually impure, hence admission to the Musjid is haraam. Even ritually impure Muslims may not enter the Musjid. If a non-Muslim wishes to visit a Musjid to see how Muslims worship, he may enter if he agrees to take a full bath (ghusl) as Muslims are required to do when purifying themselves from janaabat.
Muslims are joining martial arts schools to learn self defense, e.g. karate, tae-kwan, etc. Nodding or bowing the head for others during the exercises is a mark of respect. Are such acts permissible?
Martial arts are permissible. But the extras such as nodding the head as a mark of respect and uttering some words or incantations are not permissible. Any act which forms part of the culture of non-Muslims is not permissible. Such tashabbuh (emulation) is haraam.
What reply should be given to a non-Muslim, who says “Assalaamu alaikum”?
A Muslim must not initiate the greeting of “Assalaamu alaikum” with a non-Muslim, but if the non-Muslim greets first, he should reply by saying: “Wa Alaik” or “Hadaakallah” (may Allah guide you).
Is it permissible to invite the non-Muslim president of the country to address Muslims in the Musjid? The president may be seated on the mimbar or stand alongside the mimbar or special seating may be arranged for him by the mihraab.
Even a Muslim president of an Islamic country may not be allowed inside the Musjid if he is in the state of janaabat (greater ritual impurity). In fact, Muslims are not allowed to enter the Musjid if they are even in the state of Hadth (lesser impurity). They have to be free of janaabat and have wudhu when entering the House of Allah Azza Wa Jal. Non-Muslims are perpetually in the state of janaabat, hence it is not permissible to allow the non-Muslim president into the Musjid. If a non-Muslim agrees to take a full ghusl, he may enter the Musjid. However, it is still not permissible to allow a non-Muslim to address Muslims from the Musjid platform. The Musjid is Allah’s House consecrated and reserved for ibaadat (worship), not for any political or other kinds of worldly talks and activities. If there is a need for the president to address Muslims, another venue should be arranged.
Is it permissible to buy and eat non-meat food from Hindu shops. Sweatmeats, chewro, bajias, etc.? I ask because of an episode recently in England. A Hindu sweatmeat shop in England would collect cow urine from a white non-Muslim farmer. According to the farmer, the Hindu would add the urine to the sweatmeats. The farmer reported the matter to the police who arrested the shop-owner and closed down his shop. At Diwali time Hindu neighbours send sweetmeats to us. We are informed that they add cow urine to these sweatmeats. It is embarrassing to ask them and they will feel bad if we refuse to accept. What should we do?
It is only logical for them to add cow urine to their products. The cow is a god to them. Everything of the cow is holy. Like we believe the Zam Zam water to be blessed (mubarak) water and we drink it for barkat, so do those who believe in the holiness and divinity of the cow, drink and use cow urine. The episode in England confirms this fact. It is not permissible to eat any foodstuff which Hindus present or sell because of this real fear. If the food is accepted to avoid offending them, leave it somewhere where animals will eat it. But we are not allowed to consume it.
Is it permissible to shop with the family at the flea market on the beach front? I ask this question because of the high degree of body exposure by both men and women on beach fronts.
What doubt can a Muslim of healthy Imaan have in the prohibition of visiting such vile places of Jahannum? The prohibition is too obvious and does not need elaboration.
Q. The branches of my neighbour’s fruit tree overhangs on my premises. Is it permissible to eat of the fruit which is on the branches in my yard?
It is not permissible to eat this fruit. It is the property of your neighbour. Without his consent, it remains haraam for you even if the fruit falls into your yard.
Q. Why is it that most Muslim businessmen pay their staff very poorly? They would rather donate large amounts to Tsunami victims, Bangladesh, Palestine, Iraq, Khanqas, etc. But they seem to think that paying their staff properly is not meritorious. Their wives get the best of everything while we cannot afford to buy a good set of clothes for our wives. They go out in jamaat, Hajj and Umrah, and they waste so much money on their children. They buy cars for their children. Please comment on this attitude of the businessmen.
It appears from your complaints, impatience (lack of Sabr), and deficiency in the belief of Allah’s Providence (Razzaaqiyat) that you are more in need of Naseehat than the businessmen who exploit their workers. Rasulullah (sallallahu alayhi wasallam) instructed that you should focus on those who have less than you. Then, you will recognize the abundance of bounties Allah Ta’ala has favoured you with. You will then express shukr (gratitude) for the Rizq Allah Ta’ala has decreed for you. If you focus on those who have more than you, hasad (envy) will develop in you.
You will then complain as you are doing now, and be ungrateful for the ni’maat which Allah Ta’ala has bestowed to you. Businessmen and their workers all have their own quota and variety of evils and sins in which they indulge.
If businessmen are exploiting their workers, it is undoubtedly un-Islamic and wrong. But your complaints, your ingratitude to Allah Ta’ala, and your dissatisfaction with your divinely decreed measure of Rizq will not solve the problem of employer-exploitation.
Don’t worry about the wives and children of your employer. Don’t react with hasad (jealousy) when they spend on themselves and make charitable contributions. Far from solving your problems, you only multiply and worsen them. Impatience and jealousy on account of the possessions of others and malice for those who have more than you and who refuse to give to you, whether justly or unjustly, are in fact complaints directed against the apportioning
of Rizq by Allah Ta’ala. Allah Ta’ala has created people in different classes—the rich, the poor, the middle class, the suffering and the prosperous.
Leave the wrongdoers and oppressors to Allah Ta’ala while you express your shukr and satisfaction to Him. Make sincere dua for betterment of your lot.
At Muslim schools or Madrasahs teachers are required by the managements to teach Muslim children to sing the anthem. They have to be trained to observe all etiquettes attendant to the anthem. What does the Shariah of Islam rule in this matter?
The anthem of any country, be it a Muslim country, is among the shi-aar of non-Muslims. (Shi-aar refer to the outstanding public practices which advertise a culture, cult or way of a community or nation). Adopting the shi-aar of non-Muslims is among the Kabaa-ir (major sins), and in some cases shirk, e.g. standing in honour of a flag or when singing the anthem. For these reasons it is not permissible to teach the anthem to Muslim children nor to sing it nor to stand in honour when it is sung. Since these acts are in conflict with Islam, it is incumbent to abstain.
It is not permissible for teachers to obey such instructions of the school managements nor is it permissible for Muslim pupils to obey their teachers who instruct them in these haraam practices. It is infinitely better for the concerned Muslim teacher to opt for resignation or dismissal rather than teaching Muslim children to commit acts which are in flagrant violation of the Deen. And, likewise it is infinitely better for Muslim pupils to opt for expulsion rather than to prostrate in obedience to commands of kufr and haraam issued by miscreant teachers who do not believe in the Razzaaqiyat (Providence) of Allah Ta’ala. If a teacher believes that Allah Ta’ala is the Sole Raaziq (Provider) then he/she will resign without hesitation. It is not possible for a Muslim with a healthy Imaan to submit to the haraam dictates of a fussaaq management.
Is it not disrespectful for Muslims to refuse to stand when the national anthem is being sung? By refusing to participate in singing the anthem and standing, will we not be guilty of antagonizing the non-Muslim majority?
The Muslim’s first consideration should be the Pleasure and Displeasure of Allah Ta’ala. We as the slaves of Allah Ta’ala should not do anything which antagonizes Allah Azza Wa Jal. Refusal to stand when the anthem is sung is not motivated by any attitude of disrespect. In fact the act of not standing is not an act of disrespect in Islamic culture. We do not stand when a song is sung in praise of Allah, The Creator. We do not stand when the Holy Scripture of Islam, the Qur’aan Majeed, is recited. Our refusal to stand when songs praising Allah Ta’ala are sung or when the Qur’aan is recited cannot be construed as being motivated by disrespect for Allah and the Qur’aan.
It is sheer narrow mindedness and bigotry for non-Muslims to become antagonized and misconstrue our refusal to stand. It is improper for them to interpret our actions motivated by our religious beliefs to be calculated acts of disrespect for any of their symbols. Different cultures have their own norms and ways. It is in conflict with the constitutional principle of religious freedom to impose the beliefs or norms of one cultural group on another cultural or religious group. As long as Muslims are not treacherous towards the state, the authorities have no reason for any antagonism based on our observance of our religious demand of abstaining from standing when the anthem is sung.
Muslims abhor many acts of the non-Muslim government. Among these are abortion, homosexuality, the doctrine of equality of sexes, homosexual ‘marriages’, acceptance of illegitimacy, etc., etc. By voicing abhorrence for these cultural aberrations and acts of immorality, Muslims are merely following their religious tenets and claiming their constitutional right of freedom of thought and speech, if these values do have true worth in the eyes of the state. If the state upholds a concept of shirk such as the standing practice, Muslims may not be considered to be disrespectful for dissociating themselves from such practices.
THE ANTHEM AND DUA
In Islam there are two forms of Dua, Qur’aanic and Masnoon. Such Duas have a greater significance over the other form of duas which are personal expressions in any language and manner. The greater ibaadat aspect of Qur’aanic and Masnoon Duas is apparent from the fact that during Salaat, Dua is restricted to only the first form. If dua in the second form is made during Salaat, it will invalidate Salaat. The misguided individuals who are responsible for rendering the anthem into Arabic have perpetrated the shaitaani act of misleading ignorant Muslims into believing that the anthem is a Qur’aanic or a Masnoon Dua. While today
Muslims who are aware of the reality cannot be befooled by this stunt of the translators, there does exist the distinct danger of children growing up with this bid’ah prayer of the non-Muslims presented in Qur’aanic and Masnoon colour and flavour, believing that in reality it is such a dua. The anthem is a non-Muslim prayer, hence it may not be incorporated into the prayers and ibaadat of Muslims even if it does not contain any reference to shirk and kufr. The Arabic rendition of the anthem is haraam. It is a greater sin to recite it in Arabic than in any other language. Singing the anthem in its original language, in general, and in dua form in Arabic in particular, is haraam and borders of kufr.
Q: Is attending the Christmas feasts and celebrations haram?
If one attends such feasts after all what has been said so far, that person has a problem. For if he/she does it with acceptance he/she would have accepted the Kufr and Shirk and he/she would be a Kafir(blasphemer). And if he/she attends just to “be nice” and establish or maintain a good relation with them, he/she would be committing a serious sin, which would bring him/her closer to Kufr itself. Allah (azza wa jal) says in the Holy Quran: “O Believers do not take the Jews and Christians as your darlings and allies; they are allies of each other. Whoever of you takes them as darlings and allies, surely he shall be counted amongst them; indeed Allah won’t guide the wrongdoers. You see those whose hearts are diseased (with hypocrisy) compete to win them. They say: “We fear, otherwise to get involved in some disaster if we don’t”…..(Interpretation 5:51:52) And Allah (s.w.t.) says in the Holy Quran: “You will never find any people, who believe in Allah, the Day of Judgment and that love those who oppose Allah and his Messenger…” (Interpretation 58:22)
Of course you should be honest, fair kind and friendly with everybody, so far as your beliefs and principles are not compromised. People respect those who stand for their principles especially when those principles are based on high standards of ethics and moral values such as Islam. You should first and foremost seek the pleasure of your creator, cherisher, and sustainer; your lord and god. Allah (azza wa jal) and you should distinguish between friends and foes when dealing with people. Allah (azza wa jal)) says in the Holy Quran: “Allah does not forbid you to treat kindly and act equitable toward those who have neither fought you in the matter of religion or driven you out of your homes. Indeed Allah loves the just. He only forbids you to take friends that have cooperated with others in your expulsion. Those who take them as friends are indeed wrongdoers”. And Allah (s.w.t.) says in the Holy Quran: “O Believers, be steadfast in righteousness and just in giving witness for the sake of Allah; the enmity of any people should not so provoke you away from justice. Do justice for it is akin to piety. Fear Allah (in your affairs) indeed he is fully aware of what you do.” (Interpretation 5:8)
Q: What is the Hukum (ruling of Islam) on congratulating Christians for Christmas?
Allah (azza wa jal) says in the Holy Quran: “Most certainly they committed blasphemy who said, “Allah is one of three”. Whereas there is no deity other than the one deity. The Messiah, son of Mary was no more than a Messenger. Many other Messengers had already passed away before him. His mother was a righteous woman and they both ate food. See how we make clear to them the signs (leading to reality) and see how they are perverted. Say to them: Do you worship instead of Allah that which has no power to harm you nor benefit you? In fact, Allah is he who hears everyone and knows everything. Say O people of the book, do not trespass the bounds of your religion, and do not follow the will of those who themselves went astray from before and led astray many others and strayed away from the right way”. (Interpretation 5:73, 5:75-77)
Therefore congratulating (greeting) them for Christmas or any other religious occasions is considered by all Muslim scholars to be HARAM (unlawful and sinful) because it is a sign of approval and acceptance of their belief and practice. Allah (azza wa jal) says in the Holy Quran: “If you blaspheme (disbelieve/reject or deny Allah’s favors upon you) Allah does not need you and he does not accept (approve/like) blasphemy for his servants…” (Interpretation 39:7)
As a true Muslim you would not do what displeases Allah (azza wa jal) and would not approve of Shirk or Kufr or give any sign of approval for any of its practices. You would not facilitate or help anyone who wants to do or participate in such practices. Therefore you must not congratulate Christians for Christmas or any of their religious occasions. You must refrain from facilitating or selling any goods or services intended for such use. Allah (azza wa jal) says in he Holy Quran: “Cooperate with all in what is good and pious and do not cooperate in what is sinful and wicked fear Allah for Allah is severe in retribution.” (Interpretation 5:2)
Q: How to reply to them when they greet us with Christmas greetings?
It is not clear why a Christian would greet a Non-Christian for Christmas when in fact he/she knows that the person does not believe in Christianity itself. In one hand it may be an act of ignorance and on the other hand it may be an attempt to undermined your feelings and to force his/her ideology on you. Allah (azza wa jal) says in the Holy Quran: “Many of the people of the book desire to turn you anyhow back to unbelief. They wish this out of their hearts though the truth has become quite clear to them…” (Interpretation 2:109) In either case you should make it clear to him/her that you do not believe in Christmas.
Q: Are these interfaith gatherings permissible where Islam is presented on an equal footing as the other false religions and one is obliged to desist from professing the falsehood of all other religions except Islam?
“Today the kuffaar have lost all hope regarding your Deen. Therefore, do not fear them, but fear Me.” (Qur’aan) As far as our Deen – Islam – is concerned, Muslims have nothing to compromise and nothing to make palatable for kuffaar consumption. In the presentation of the Deen, i.e. Da’wat, we are commanded to fear only Allah Ta’ala. The command is to present the Deen to the kuffaar in an unadulterated form – a form which is not watered down nor tainted with the hues of kuffaar conceptions. Such colors are chosen by modernists deficient in Imaan in order to make Islam palatable to the liberal and lewd tastes of the western kuffaar.
Allah Ta’ala says in the Qur’aan Majeed: “Verily, the Deen by Allah is only Islam”. The truth of Islam-pure Islam-is emphatically stated in this Qur’aanic verse. Compromising the Deen in any way whatsoever can never be permissible. Allah Ta’ala further warns in the Qur’aan Shareef: “Whoever searches for a deen other than Islam, never will it be accepted from him, and in the Aakhirah he will be among the ruined ones.” When the Deen is presented at an ‘inter-faith’ convention/symposium/dialogue, the Baatil and Kufr religions are all put on par. The aim is not Da’wat and Tableegh. The dialogue of these inter-faith discussions is not Da’wat. Da’wat precludes the Muballigh being the audience listening to the presentation of kuffaar religions. Da’wat is not inter-faith dialogue. It is the clear and straightforward presentation of the Deen for inviting the kuffaar to enter into the fold of Islam for their own everlasting salvation in the Aakhirah.
In a bid to justly inter-faith dialogue, modernists and misguided, short-sighted Ulama claim that such dialogue is valid because Hadhrat Ibraaheem (alayhis salaam) was the father of the three monotheistic religions, namely, Islam, Judaism and Christianity. Indeed shaitaan has adorned their nafsaani logic for them. It is utterly false to aver that Hadhrat Nabi Ibraaheem (alayhis salaam) was the ‘father’ of Judaism and Christianity. These two are baatil religions of kufr and shirk. Nabi Ibraaheem (alayhis salaam) had never fathered kufr and shirk. He was the Father of iconoclasm (breaking of idols). He was the eliminator of kufr and shirk. Refuting the fallacious claim of the miscreants and votaries of inter-faith dialogue, which waters down and compromises the Haqq of Islam, the Qur’aan-e-Hakeem states: “Ibraaheem was neither a Yahudi nor a Nasraani. But he was a Muslim of uncompromising straightness (Haneef).”
It is a vile slander to label Hadhrat Ibraaheem (alayhis salaam) as the father of the two-kufr and baatil religions. Like all the Ambiya (alayhimus salaam) from Hadhrat Aadam (alayhis salaam) to Muhammad (sallallahu alayhi wasallam), Nabi Ibraaheem (alayhis salaam was the propagator of only Islam. Only ONE Deen was known and propagated by every Nabi-the Deen of Islam. There is no monotheism in Christianity. To dub it a monotheistic religion is a blatant falsity for pulling wool over the eyes of unwary and ignorant people. Judaism is kufr and perverted transgression. Its denial of Islam is venomous. To lump these two baatil religions with Islam is to compromise the Truth and Purity of Islam and to put Islam on par with kufr and shirk. The claim of these misguided votaries of inter-faith dialogue is palpably false.
YOUR GOD AND OUR GOD
Another argument presented by the votaries of inter-faith dialogue is the Qur’aanic verse, which states that “Your God and our God is one God”. There is no basis for inter-faith dialogue in this aayat. Not only is the Creator of Muslims and the Creator of all Ahl-e-Kitaab the Same Creator, even the Creator of the Mushrikeen and idolaters (Hindus and Buddhists) is the Same as our Creator. Islam is not only for presentation to the Ahl-e-Kitaab. It has come for all mankind. Neither is inter-faith dialogue permissible with Hindus nor with Jews and Christians. The Creator of all is the Same Creator.
Rasulullah (sallallahu alayhi wasallam) and his Khulafa sent Muballigheen and Mujahideen to the various rulers of the Ahle-e-Kitaab and to others as well. There was no inter-faith dialogue. The Message was clear. It was only Da’wat, not dialogue. There is nothing to discuss. Islam has only its presentation for acceptance by the kuffaar. There is no scope for finding common ground or to function on par with the baatil religions. These inter-faith gatherings are ploys of the kuffaar for opening up avenues of misguidance for Muslims. At these discussions, Muslims are required to be ‘tolerant’ of the views of kufr and baatil of the kuffaar and to present a concept of Islam, which is palatable to the kuffaar participants of the dialogue. There is no goodness in such inter-faith dialogue.
Q: Is it permissible to go to the beaches and holiday resorts as many Muslims are doing nowadays?
During the holiday season the notorious haunts of people are the beaches, holiday resorts and the casinos. While these are supposed to be the immoral locations of enjoyment and pleasure of the kuffaar, they have become so for even Muslims. Abandoning the safety and sanctity of their homes, Muslims too in these days are heading in droves to the places of La’nat and Ghadhab. The evil, immorality and curse of these haunts of holidays should be conspicuous for People of Imaan. This conspicuity leaves no room for argument or doubt. Yet, Muslims aligning themselves with the kuffaar, head for their doom – at least spiritual doom – to the abodes of vices during the so-called festive season of the kuffaar.
THE FIRE OF JAHANNUM
Allah Ta’ala warns in the Qur’aan Majeed: (Surah Hood) “Do not even incline towards the oppressors (the Kuffaar) for then the Fire (of Jahannum) will overtake you.” The illustrious Mufassir, Qaadhi Baidhaawi (rahmatullah alayh), commenting on this aayat says that the slightest degree of inclination to the transgressors by associating with them is vehemently prohibited in this Qur’aanic verse. But, Muslims do not really require any proof for understanding the prohibition of visiting and ‘enjoying’ the places of immorality and Divine Curse during the season of immorality, which the kuffaar refer to as their ‘festive’ season. Imitating the kuffaar in unnecessary things and acts, which are not sinful, is also haraam. To what degree will it then be prohibited to emulate them in evil and immorality?
PLACES OF VICE
These places of vice are haunts on which the La’nat (Curse) and Ghadhab (Wrath) of Allah Ta’ala perpetually descend. There is nothing innocent and enjoying in these vile abodes of shaitaaniyat. Liquor, gambling, music, lewdness, nudity, fornication, prostitution and many other evils are all among the vital ingredients of the kuffaar idea of enjoyment, enterainment and merrymaking. All these acts of immorality and vice are perpetrated in full blast over the holiday and festive season at these haraam places. By what stretch of imagination can Muslims even justify their participation in such ‘enjoyment’ and ‘entertainment’? With Shaitaan and his myriad of workers and agents in constant attendance and supervision of these dens of vice and immorality, how can those of Imaan abandon their homes of safety and holiness to visit such haraam abodes of La’nat and Ghadhab? Every thought of Maut and Accountability to Allah Ta’ala is forgotten. The punishments which may commence right here in this world for flagrant transgression cannot be imagined by those whose spiritual eyes have been blinded by the touch of shaitaan.
WE ARE TO FLEE
Once Rasulullah (sallallahu alayhi wasallam) and a group of Sahaabah camped at a desolate place in the wilderness. Some Sahaabah had already cooked food with the water which was available there and others had made wudhu. When Rasulullah (sallallahu alayhi wasallam) was apprized that this particular place was the location where Allah Athaab (Punishment) had wiped out an entire nation, he ordered the Sahaabah to immediately move on. No respite was given. In haste, as if a fire was raging, Rasulullah (sallallahu alayhi wasallam) and the Sahaabah (radhiyallahu anhum) scrambled out of the place. It was a place, which was destroyed thousands of years ago by the La’nat and Ghadhab of Allah Ta’ala. At the time when the Sahaabah camped there, no evil was being committed. It was a desolate place in the wilderness. But, inspite of the lapse of thousands of years, it remained a place of Divine Curse and Anger, unfit for the habitation of Muslims.
The danger and evil of a place of La’nat Ghadhab permeates everything in its vicinity. Hence, Rasulullah (sallallahu alayhi wasallam) ordered that the food which was prepared with the water of the place of La’nat should not be eaten. He further ordered that those who had made wudhu with the water of the Place of Wrath, should repeat their wudhu. What now will Muslims understand when they so happily visit the haunts of vice of immorality, and derive fun and pleasure from the kuffaar festivity of fisq and fujoor? According to the Hadith, even lawful places such as public baths, are haunts for the shayaateen. Now what is your fatwa regarding the places of zina, gambling, liquor, music, immorality, nakedness, etc.—the beaches, the holiday resorts and the casinos?
During the festive season of immorality and evil, danger is present all over. Even the roads are marred with drunken agents of shaitaan. Never is it permissible for Muslim to emerge from the safety of their homes during the time of immorality- the kuffaar festive season – to visit Haunts of La’nat. When the La’nat and Ghadhab of Allah Ta’ala descend every second on these evil places of vice, it does not behove people of Imaan to be there.
Q. A Muslim lady participated in the Hindu holy festival known as ‘Holi’. On this day, coloured water is splashed on all and sundry. What is the status of this lady in terms of the Shariah?
A. The Hindu festival of holi is a ritual of kufr and shirk. A Muslim who participates in holi or who even prefers it becomes a murtad. Participation in any religious custom of the kuffaar expels the Muslim participant from the folds of Islam. Thus, this lady is no longer a Muslim. She has to repent, renew her Kalimah, and if married, have her Nikah renewed. The following episode is interesting and fearful: In India there was a great Aalim who was walking in the street on the day of the Hindu Holi festival when they splash coloured water and perhaps coloured cow urine on every person who crosses their path. This Aalim passed by a donkey. In an idle moment, not thinking seriously, the Aalim who was chewing paan (beetle leaf) at the time, addressed the donkey and said: “Everyone is happy and splashing coloured water on everyone, but no one is splashing anything on you. Come, I shall splash coloured water on you.” So saying, he spat on the donkey his saliva which was red as a result of the paan. After this Aalim had died, a Buzrug saw him in Jahannum in a dream. When the Buzrug in his dream enquired why he was being punished in Jahannum, he (the Aalim) narrated the episode of the donkey and said that Allah Ta’ala’s Wrath overtook him because he had emulated a custom of shirk/kufr even though without intention of kufr. It is haraam to even jocularly imitate pract ices of kuf r and shirk. Ra sulul l ah ( s a l l al l ahu al ayhi wasallam) would make dua: “O Allah! I seek refuge with You from an evil moment and an evil friend.” The Aalim was a victim of an ‘evil moment’.
Q. I have been told that in Islam execution of a person has to be only by the sword. Are any other means also permissible? Why only the sword?
A. According to Islam, the only form of execution permissible, is execution with the sword. No other method is permissible. Even in the early days while there were other methods such as hanging, only the sword was used. The Fuqaha (Jurists of Islam) have ruled that only the sword is permissible. There are two benefits in this Islamic form of execution: (1) In comparison to all other methods, it is the swiftest and the least painful. An expert executioner will sever the head from the body with one swift strike of a sharp sword. Death is therefore swiftest. In a second the head is separated from the body. The person therefore feels hardly any pain. Once the head is separated, pain impulses cannot reach the brain to register the pain. The separation of the head terminates the human being as he existed. Neither the head alone nor the headless body feels the pain. Pain will be felt only when the body is intact. (2) In Islam, punishments are meted out in public. It has tremendous deterrent value. The gory sight instils fear in people, and criminals are sobered up. They see what is happening and become fearful. Execution in Islam must be in the public. It is not executed in a hidden prison where the deterrent value is eliminated.
Q. Is it permissible for Muslims to invite the non-Muslim ruler (president, king, etc.) to deliver a speech inside the Musjid?
A. It is not permissible for even a Muslim without wudhu to enter the Musjid. To a far greater degree will the prohibition apply to a non-Muslim who is perpetually in the state of ceremonial impurity (najaasat), namely, janaabat and kufr. Those who are guilty of allowing this commit a major sin. Being a president of a king does not purify a man from these states of ceremonial najaasat. If circumstances compel such an ‘invitation’, it will be imperative to insist that the president/king first takes a full shower ( a valid ghusl) to eliminate the physical janaabat. But this partial purification (i.e. only the physical dimension) does not rectify the spiritual pollution of kufr. The Qur’aanic prohibition is two dimensional – physical and spiritual (janaabat and kufr). The Qur’aan prohibits the entry of non-Muslims into a Musjid on the basis of these two grounds. However, we say with much trepidation that if there is a real need for extending the invitation to the president/king to speak inthe Musjid, then at least he should be in the state of physical Tahaarat. And Allah knows best.
Q. Here in the U.K. at this moment in time there is a big clamour for inter-faith relations. Recently some people from our Masjid went to a church as part of this interfaith dialogue. Some actually participated in the service. Is this permissible?
A. It is kufr to go to a church, especially for interfaith dialogue. Interfaith dialogue is haraam. We are permitted to only present the teachings of Islam without listening to the propagation of other religions, cults and ideologies. But this presentation may not be made in a temple of kufr and shirk. Participating in the service aggravates the kufr. In other words, they have lost their Imaan. It is imperative for the participants to repent, renew their Imaan and their Nikah if they are married persons. It is not permissible to enter a church and to sit or stand with ‘respect’ to listen to the kufr prayers/services, even for the sake of ‘good relationship’. It is extremely unintelligent to become a murtad for the sake of ‘good relationship’ with kuffaar. This idea is a deception of shaitaan. Those who are interested in interfaith literature, may write to The Majlis. The Interfaith movement spearheaded by the Saudi king at the behest of his master, the U.S.A. is a dangerous trap of kufr.
Q. In our country (Gambia), when senior government appointments such as a president, judge, commander of the military, etc., are made they are required to swear an oath by the Holy Qur’aan. The appointed Muslim has to hold the Holy Qur’aan and read out an oath of allegiance to the government and the constitution. Is this form of investiture permissible?
A. The method of oath-taking by senior government officers is not permissible. It is a method in pure emulation of the kuffaar who are required to undergo such oaths. There is no such procedure in Islam. The Khulafa-e- Raashideen and all other officers of Islamic states were never appointed in this western kuffaar manner. Since almost all African, Arab and Asian countries had been colonized by the western imperialists, they (the west) imposed their system of government on the colonized people. Although these countries have ac quired partial political freedom, their brains are still colonized by the west, hence they adhere rigidly to western systems and customs. Furthermore, those who submit to the oath of kufr to bind them to the kufr constitution, lose their Imaan. It is haraam to swear allegiance to the kufr constitution. Implementing the kufr is worse. Thus a judge who administers in terms of the kufr laws and constitution is no longer a Muslim.
Q. Please comment on imitating the non-Muslims.
A. Tashabbuh bil Kuffaar (emulating the kuffaar) is haraam. Rasulullah (sallallahu alayhi wasallam) said: “Whoever emulates a people, becomes of them.” Many aayaat in the Qur’aan prohibit even inclination towards the kuffaar. Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh) in a letter to the sons of his Shaikh, Hadhrat Khwaajah Baaqi Billaah (rahmatullah alayh) said: “This Faqeer once went to visit a man who was in the throes of death. When I concentrated on his spiritual condition, I discerned that his heart was enveloped by clouds of zulmat (spiritual darkness). Despite all my endeavours (of Tawajjuh) to eliminate the zulmat from his heart, it was to no avail. Afterwards I discovered that these clouds of zulmat were the effects of the attributes of kufr which were hidden in him. These attributes of kufr were the consequences of association and friendship with the people of Kufr. By means of Tawajjuh the clouds of zulmat cannot be eliminated.” This episode should be adequate admonition for those who follow the ways, styles and fashions of the kuffaar. The ultimate end could be kufr and departure from this dunya without Imaan. May Allah Ta’ala save our Imaan.
Q. If a person kills someone in an accident, what is the expiation according to the Shariah? Will the prison sentence or monetary fine be considered to be an adequate discharge of his Islamic responsibility?
A. If a Muslim killed a person in an accident caused by his neglect or reckless driving, without having the intention of knocking the person, then the penalty called Diyat has to be paid by the killer’s clan to the heirs of the deceased. In addition he has to fast 60 consecutive days. If he is sentenced to imprisonment due to the heirs pressing the charge, and their refusal to settle for the Diyat, then the sentence will suffice as absolution regarding the Diyat. However, he still has to fulfil the Kaffaarah of fasting 60 consecutive days. But, if the heirs agree to accept Diyat, and do not press charges in court, then even if the state sentences the man to jail, the Islamic penalty of Diyat and Kaffaarah of fasting 60 days have to be discharged.
Q. How should a person repent for having made gheebat? Is it necessary to seek forgiveness from the person?
A. If the person is aware of the gheebat, then it is necessary to ask forgiveness from him. If he is unaware, then only repent (Istighfaar), and make dua for the one about whom gheebat was made. If the targeted person is unaware, one should not create ill-feeling by informing him of the gheebat one had made.
Q. When a judge enters court, people have to stand up and slightly bow. Are these actions permissible?
A. It is not permissible to bow even slightly for the judge. Rising up is permissible, not bowing. Since one has no option in court but to rise for the kaafir judge, one will not be sinful by standing up. But, bowing is not a compulsory requirement for those who are rising.
Q. When the national anthem is sung, people are required to stand up. What is the Shariah’s ruling?
A. Standing for the national anthem is haraam. It is a form of idolatry. Even if there is no kufr in the song, standing in respect for something which is not valid in terms of the Shariah is not permissible. However, if a person is liable to be arrested if he does not stand for the anthem, then standing will not be sinful for him due to the compulsion. But he should abhor it in his heart and recite Istighfaar.
Q. In Gambia we, Muslims are required to remove our Islamic headdress when in court. Is it permissible to do so?
A. It is surprising that in Gambia which is an almost 100% Muslim country, Muslims are required to remove their Islamic headgear in court. South Africa, India, Britain, etc. are non-Muslim countries where Muslims are allowed to wear their Islamic headgear in court. If Muslims are compelled to remove their headgear in court, then they should not attend courts unnecessarily merely to listen to court cases. Only if they are forced by circumstances to go to court, should they do so. When forced to remove their headgear, they should recite Istighfaar. The Islamic leaders in Gambia should protest and demand that this kufr requirement be changed.
Q. An arbitration was agreed to take place on a certain date. Both parties had signed a document declaring that they will submit to the arbitration and the arbitrators were appointed by mutual agreement of the disputants. However, the day when the arbitration had to commence, one party did not turn up. Can the arbitrator issue a decree despite the absence of the one party?
A. The arbitrator can not issue a judgment by default if any party does not attend. Regardless of the party’s initial agreement and signature, his absence will be regarded as withdrawal from the arbitration process. Arbitration, while advisable and encouraged, is not Wajib. According to the Shariah, any of the parties has the right to withdraw from the arbitration at any time prior to the judgement.
Q. I have about 5 years left to complete my prison sentence here in the U.S.A. My parents and children have requested me several times to visit me, but I have refused. The reason for my refusal is that after the visit, the prison requires us to completely strip naked in front of a guard. We are then ordered to turn around, squat and cough. Am I justified in not allowing my parents and children to visit me for the next five years?
A. Due to the barbaric and immoral conditions which the prison subjects prisoners who are visited, it is haraam for your parents to visit you. You should never see your relatives whilst in jail if you have to be subjected to the immoral indignities inflicted on you by the prison barbarians. You are fully justified to refuse your parents and children permission to visit you.
Q. We live in an estate 10 km from town that comprises of over 100 flats and accommodates over 100 families. These flats are surrounded by night clubs and bars. The issue in question is our youths and some parents go out to watch the on-going Euro Cup outside the estate in the bars and night clubs. To avoid the immorality, evil and other offensive acts, and to have our youth in the vicinity, the estate management committee has organized live telecast matches in the estate hall where interested male members can come and watch instead of going out in the bars and night clubs. If we stop the live telecast in the estate, then the youths might sneak out to the bars and night clubs. Which of the evils should be selected, bearing in mind the situation.?
A. The youths in your estate are not sneaking out. They are indulging flagrantly in haraam and zina. Only persons who are fornicators, gamblers, fussaaq and fujjaar will have the rude audacity and shamelessness of sitting inside a bar and a night club totally oblivious of the constant la’nat of Allah Ta’ala settling on them, and fearless of the possibility of Malakul Maut striking them down right inside these abodes of shaitaan. The scenario portrayed by you consists of two haraam/ evil deeds, and there is no compulsion to choose any one of the two. Thus, the principle of the lesser evils does not apply to this scenario. The issue of selection does not arise. Abstention from both evils is Fardh. The youth will not be cured of their evil desire to visit the dens of immorality by merely introducing live telecast matches. As long as Taqwa is not generated in people, the choice of a lesser evil will not benefit them in the least. But a lesser evil may not be selected if there is no compulsion imposed to choose such an evil. Those concerned should propagate the Deen and explain the evil and immorality in kuffaar sport and the haraam attached to it. Evil can not be combated with evil. A person has to understand and accept that a deed is haraam, then abstain. The Imaam in the Musjid should speak on this topic and advise and admonish the people who indulge in this haraam. Minus Khauf of Allah, nothing will deter the fussaaq and fujjaar from visiting the dens of immorality. The live telecasts are haraam.
Q. Is it permissible to undertake a hunger strike in prison to claim one’s rights?
A. It is not permissible to go on a hunger strike which will lead to death. Prison is a sort of hell – and a filthy, immoral hell. There are no rights in that hell. Have sabr, recite Istighfaar in abundance, pledge to Allah Ta’ala that you will make amends for any rights of people you may have usurped or violated, and make much dua to be freed from the clutches of the barbarian zaalimeen.
Q. Is it kufr to correspond with an apostate?
A. Writing a friendly letter to an apostate (murtad) is haraam. It is not kufr. If the letter is to invite him back to the Deen, then it will be permissible. But it is not permissible to maintain friendly ties with a murtad. He is the worst of the kuffaar.