quran

Tag: Q n A

  • Q n A : He wants to teach his colleagues, but they turn away from him and are jealous of him


    Q
    He wants to teach his colleagues, but they turn away from him and are jealous of him

    A

    Praise be to Allah.These things are things that a person usually encounters when he seeks to call people to goodness. The one who wants to call people to Allah and to teach them good should strive to be patient and kind, and to follow the path of wisdom.
    If some of these colleagues want to learn, and others do not, then what you should do is persist in presenting your lessons to those who want to learn, and do not stop doing good.
    But if you find that some of them are envious or jealous, then what is appropriate for the teacher of good is to be patient and overlook their ignorance, as is characteristic of the slaves of the Most Merciful.
    Allah, may He be exalted, says (interpretation of the meaning): “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace” [al-Furqaan 25:63].
    And you should respond to their mistreatment with kindness; perhaps that will change what is in their hearts and will frustrate the schemes of the Shaytaan and his efforts to mislead people.
    But if all of them reject your exhortations, then the wise approach is not to force that on them, because that does not usually lead to any benefit; rather it will lead to them stubbornly rejecting the truth.
    Allah, may He be exalted, says (interpretation of the meaning): “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided” [an-Nahl 16:125].
    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
    Wisdom means doing what is appropriate, at the appropriate time, speaking appropriate words, saying what is appropriate, because in some places and at some times it is not appropriate to preach or exhort people.
    Moreover, with some people it is not appropriate to exhort them in some situations; rather you should wait until they are ready to accept exhortation.
    End quote from Sharh Riyaadh as-Saaliheen (4/73).
    If your colleagues at work do not want to learn from you, then look for others who are keen to benefit and learn.
    And Allah knows best.

  • Q n A : Is the division and categorisation of knowledge a good innovation (bid‘ah hasanah)?


    Q
    Is the division and categorisation of knowledge a good innovation (bid‘ah hasanah)?

    A

    Praise be to Allah.Firstly:
    The division of knowledge into various categories and branches, and the development of ways of approaching and studying knowledge, are all based on intellectual processes that developed over time with the increase of knowledge and reaching a high level of mastering this knowledge. Knowledge is something that has been accumulating throughout human history.
    The process of compiling the Mus-haf during the era of the Rightly Guided Caliphs, then the compilation of the Prophet’s Sunnah in comprehensive volumes at the time of ‘Umar ibn ‘Abd al-‘Azeez (may Allah have mercy on him – d. 101 AH) was the first stage of building Islamic knowledge and categorising that knowledge in books arranged by chapters on various topics. In fact, in the first documents that were written during the Prophet’s time and the era of the Sahaabah and Taabi‘een, we see the beginnings of the categorisation of fiqhi books into various subject areas and chapter headings. One of the most famous of these documents is the constitution document that the Prophet (blessings and peace of Allah be upon him) instructed should be written between him and the Jews of Madinah and the Muhaajireen and Ansaar, and the document on zakaah that was kept with Abu Bakr as-Siddeeq (may Allah be pleased with him). Whoever would like to know more about that can refer to the book Tareekh Tadween as-Sunnah by Dr Haakim al-Mutayri.
    Adh-Dhahabi mentioned a generation of scholars, beginning with Mak-hool (d. 113 AH) and az-Zuhri (d. 124 AH), and ending with Rabee‘ah ibn ‘Abd ar-Rahmaan (d. 136 AH). They were the students of the Sahaabah and he said of them: The elders began to compile books of Sunan and write about various issues and about the Arabic language. Compilation of books – in the precise sense – began at the end of the first century AH.
    It was based on a general principle called al-masaalih al-mursalah that the fuqaha’ adopted, which dealt with every new practice that could serve an interest and that the ummah might need, but there were no instructions concerning it in the shar‘i texts. This principle was one of the most important means that gave Islamic sharee‘ah flexibility, and it was one of the most important fiqhi principles that has been needed throughout the ages.
    Imam ash-Shaatibi (may Allah have mercy on him) said – after giving some examples of al-masaalih al-mursalah and mentioning how some people confused it with innovation –:
    All that has been mentioned comes under the heading of al-masaalih al-mursalah, not under the heading of newly invented matters (bid‘ah). This principle of al-masaalih al-mursalah was followed by the early generations and they acted in accordance with it, as did those who came after them. It is one of the fiqhi principles that are well-established among the scholars of usool; even though they may differ concerning it, that does not undermine our argument here.
    With regard to the compilation of the Mus-haf and limiting the people to that one standard text, in reality that also comes under this category. So the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) did the right thing, because there was a justification for this action, which was the command to convey the teachings of Islam. Just as conveying is not restricted to a specific manner, because it is a principle, so it may be achieved by many possible means, such as memorising, teaching, writing it down and so on, by the same token protecting it from distortion and alteration is not limited to one way in exclusion of others, provided that the method used does not undermine the aim of conveying it in a proper manner, such as writing the Mus-haf in a book for the purpose of preserving it. Therefore there was consensus on this matter among the righteous early generations.
    With regard to writing down knowledge other than the Mus-haf, the matter is clearer and more lenient. The principle of writing down knowledge is proven in the Sunnah. In as-Saheeh it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Write it down for Abu Shah.” The biographers stated that the Messenger of Allah (blessings and peace of Allah be upon him) had scribes who would write down for him the revelation and other things… Moreover, writing comes under the heading of that without which fulfilling an obligation cannot be done, if a person has a poor memory and there is the fear of knowledge disappearing. The earlier generations only regarded it as disliked to write down knowledge for a different reason, not because it was an innovation. Anyone who calls the writing of knowledge in books an innovation is either exaggerating or he is not using the word innovation in the right context. So it is not valid to quote these things as evidence for it being acceptable to introduce innovations.
    If there is a dispute concerning the principle of al-masaalih al-mursalah, and adopting this principle is not sound according to some scholars of usool, then the argument against them is the consensus of the Sahaabah, who agreed to write the Qur’an in the Mus-haf and make it a reference point. If that principle is applied in one case, then it may be applied in other cases, and then there will be no difference between the disputing parties, except with regard to some minor details.
    End quote from al-I‘tisaam (1/316-319).
    Secondly: 
    With regard to calling this a good innovation (bid‘ah hasanah), that is subject to further discussion and it may be one of two things:
    The first possibility is that what is meant by innovation here is innovation in the technical shar‘i sense which is criticised in the Qur’an and Sunnah, especially in the words of the Prophet (blessings and peace of Allah be upon him): “Every innovation is a going astray.” Narrated by Muslim (867). So it is not valid to call it a good innovation, because describing it as good is contrary to the criticism that is proven on the basis of shar‘i evidence.
    This is what is implied by the view of those who rejected the division of innovation into bad and good, as Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
    If anyone thinks that this is an innovation and that it is good, he is wrong on two counts:
    Either it is not an innovation, but he thinks that it is, such as if he were to say: The categorisation of the Sunnah into different subject areas is an innovation, but it is a good innovation; or if he were to say: The building of schools is an innovation, but it is a good innovation – and so on.
    We say: You are mistaken by calling that an innovation, because the one who does that does not intend to draw closer to Allah by means of the mere action itself; rather he seeks to draw closer to Allah because it is a means of achieving something that is prescribed in Islam. So the categorisation of books, for example, is a means of making the Sunnah and knowledge more accessible. The aim, first and last, is the Sunnah and making it accessible to people, and this categorisation is a means of making it more accessible to them. So it is not an innovation in the technical shar‘i sense, because if you were to ask the author: Is this categorisation of the book into chapters and sections is a means by which you draw closer to Allah, so that you think that the one who differs with you in that is going against sharee‘ah? Or are you drawing closer to Allah, may He be exalted, because it is a means of achieving a shar‘i goal, which is making the Sunnah more accessible to the ummah? He will say: My aim is the latter, not the former.
    Based on that, we say: the compilation of books is not an innovation in the technical shar‘i sense.
    Likewise, the building of schools for students was not something that was done at the time of the Messenger (blessings and peace of Allah be upon him), but it is a means of achieving one of the aims of sharee‘ah, which is helping the students so that he can devote his time to seeking knowledge. It is not an act of worship in and of itself, but it is a means.
    Hence you will find that people differ with regard to the building of schools: some of them build them in one way, and some build them in another way, and neither group thinks that the other is following innovation just because they did it in a way different from the other school, because each of them believes that it is a means and is not sought in and of itself. Therefore this is not an innovation; rather it is a means of doing something that is prescribed in Islam.
    End quote from Fataawa Noor ‘ala ad-Darb (4/2)
    He (may Allah have mercy on him) also said:
    These things, if the doer does them as a means of drawing closer to Allah and as an act of worship, then they constitute innovation and misguidance, but if they are a means of achieving something that is prescribed in Islam, such as categorising knowledge, printing books, and the like, then they are Islamically acceptable.
    End quote from Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (17/380)
    The second possibility is that what is meant by saying that it is a good innovation is by way of calling newly-introduced practices an innovation in the general linguistic sense of the word. There is nothing wrong with that, as ‘Umar ibn al-Khattaab (may Allah be pleased with him) said, “What a good innovation this is.” Narrated by al-Bukhaari (2010). And many of the fuqaha’ and scholars – such as ash-Shaafa‘i, al-‘Izz ibn ‘Abd as-Salaam, an-Nawawi and others – divided innovations into good and bad. Hence al-Haafiz ibn Rajab (may Allah have mercy on him) said: Whenever any of the early generations described some innovations as good, that referred to innovations in the linguistic sense, not in the shar‘i sense.
    End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/128)
    Once we understand the above, it becomes clear that the difference is in vocabulary.
    Abu Shaamah al-Maqdisi (may Allah have mercy on him) said: Another thing that is regarded as a good innovation is the compilation of books in all beneficial branches of Islamic knowledge, of various kinds, working out fundamentals and rules, dividing knowledge into main categories, discussing them and teaching them, developing minor categories and assuming different scenarios that never happened before, and coming up with answers to these different scenarios, explaining the Holy Qur’an and Prophetic reports, critically examining isnaad (chain of narration of hadiths) and matn (text of hadith), studying the literature of the Arabs, both prose and poetry, writing down all of that, and basing many branches of knowledge on it, such as grammar, meanings of vocabulary, literature and poetic rhythms. All of that, and whatever is like it, is clearly something good and useful, that helps one to understand the rulings enjoined by Allah, may He be exalted, and to understand the meanings of His Book and the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). All of that is enjoined, and there are no shar‘i reservations about that.
    End quote from al-Baa‘ith (p. 24)
    For more information, please see the following fatwas: 205, 864, and  10262 .
    And Allah knows best.

  • Q n A : Bad attitude on the part of the daa‘iyah is an obstacle to da‘wah


    Q
    Bad attitude on the part of the daa‘iyah is an obstacle to da‘wah

    A

    Praise be to Allah.Firstly: 
    At-Tirmidhi (2002) narrated – and classed the report as saheeh – from Abu’d-Darda’ that the Prophet (blessings and peace of Allah be upon him) said: “There is nothing that will weigh more heavily in the balance of the believer on the Day of Resurrection than a good attitude, and verily Allah hates the foulmouthed person who speaks in an offensive manner.” Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. 
    At-Teebi (may Allah have mercy on him) said: 
    The phrase, “and verily Allah hates the foulmouthed person who speaks in an offensive manner” balances the phrase “the heaviest thing that may be placed in the balance”, so as to indicate that the lightest thing that may be placed in the balance is a bad attitude, and that a good attitude is the dearest of things to Allah, and a bad attitude is the most hateful of things, because offensive and foulmouthed talk are the worst thing in the scale of bad manners. 
    End quote from Mirqaat al-Mafaateeh (8/3177) 
    Ahmad (6735) narrated from ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that he heard the Prophet (blessings and peace of Allah be upon him) say: “Shall I not tell you of the dearest of you to me and the ones who will be seated closest to me on the Day of Resurrection?” The people remained silent, and he repeated it two or three times, then the people said: Yes, O Messenger of Allah. He said: “The best of you in attitude.” 
    Classed as saheeh by al-Albaani in Saheeh at-Targheeb (2650) 
    At-Tirmidhi (2018) narrated – and classed the report as hasan – from Jaabir that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among the dearest of you to me and those who will be seated closest to me on the Day of Resurrection are the best of you in attitude, and the most hateful of you to me and those who will be seated furthest away from me on the Day of Resurrection are those who talk too much, those who talk down to people in an affected manner, and those who are long winded and pompous.”
    Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. 
    Al-Bukhaari (6035) and Muslim (2321) narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Verily the best of you are the best of you in attitude.” 
    An-Nawawi (may Allah have mercy on him) said: 
    This hadith offers encouragement to develop a good attitude and highlights the virtue of the one who has it, for it is a trait of the Prophets and close friends of Allah, may He be exalted. Al-Hasan al-Basri said: The definition of a good attitude is to do acts of kindness, refrain from harming others and to show a cheerful countenance. Al-Qaadi ‘Iyaad  said:  It means mixing with people in a gentle and cheerful manner, being friendly and compassionate towards them, being forbearing towards them and overlooking their mistakes, being patient with them at times of difficulty, not being arrogant or putting oneself above them, and avoiding harshness, anger and censure. End quote. 
    Secondly: 
    A good attitude increases faith, whereas a bad attitude decreases faith, but does not invalidate it altogether, because faith increases with acts of obedience and decreases with acts of disobedience. 
    Part of perfect faith is a good attitude; the Muslim who has a bad attitude is lacking in faith. 
    Abu Dawood (4682) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The most perfect of the believers in faith are the best of them in attitude.”
    Classed as saheeh by al-Albaani in Saheeh Abi Dawood
    Ahmad (20831) narrated that Jaabir ibn Samurah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Obscene words and deeds are not part of Islam; the best of the people in Islam are the best of them in attitude.”
    Classed as hasan by al-Albaani in Saheeh at-Targheeb (2653) 
    This is what indicates that a bad attitude detracts from obligatory faith.
    Please see the answer to question no. 10809 for more information on things that detract from faith. 
    Thirdly: 
    The basic principle is that righteous deeds are not rendered invalid by anything except the ascription of partners to Allah, may He be exalted. Allah, may He be exalted, says (interpretation of the meaning): “And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith (i.e. His (Allah’s), Angels, His Holy Books, His Messengers, the Day of Resurrection and AlQadar (Divine Preordainments)), then fruitless is his work, and in the Hereafter he will be among the losers” [al-Maa’idah 5:5]. 
    One of the main differences between Ahl as -Sunnah and the groups who follow innovation, such as the Khaarijis, Mu‘tazilis and others of that ilk, is that they believe that acts of obedience may be rendered invalid by sin. 
    Ahl as-Sunnah, on the other hand, say that major sin does not render righteous deeds invalid, although faith is decreased by sins just as it is increased by acts of obedience. 
    However, it is narrated in the texts that there are some sins for which Allah warns of invalidation of good deeds for the one who commits them, but that does not apply to every sin; rather it applies to some specific sins, concerning which this specific warning was narrated. This ruling should be limited to that, and no analogy can be drawn applying it to other sins, as Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! Raise not your voices above the voice of the Prophet (blessings and peace of Allah be upon him), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not” [al-Hujuraat 49:2]. 
    In the answer to question no. 81874, we explained that sins and innovations invalidate the reward for their counterparts among good deeds, by way of punishment. 
    Please see also the answer to question no. 107241
    Fourthly: 
    The practising Muslim who adheres to Islamic etiquette cannot have a bad attitude; rather a bad attitude only results from going against the teachings of Islam and keeping company with bad people. Worse than that is the failure to try to correct the bad attitude that one has and not accepting the advice of anyone who advises him and calls him to do that. Allah, may He be exalted, says (interpretation of the meaning):
    “And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqoon (the pious).
    Those who spend (in Allah’s Cause – deeds of charity, alms, etc.) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinoon (the good-doers).
    And those who, when they have committed Faahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know”
    [Aal ‘Imraan 3:133-135]. 
    Fifthly: 
    A bad attitude is very harmful to efforts to call people to Allah (da‘wah), because people will be put off by the one who has a bad attitude and treats people badly; they will reject his advice and will say, “Let him advise himself first!” But people will like the one who has a good attitude and treats them kindly; they will accept his advice and listen to what he says. 
    Whoever has a bad attitude will adversely affect da‘wah efforts and will make people think badly of practising Muslims, and will make them think that they do not treat people well, and that will put them off. 
    A bad attitude will also lead to bad consequences when dealing with non-Muslims, because a bad attitude will put them off Islam and Muslims. 
    So let people fear their Lord, lest their attitude and deeds be a cause of turning people away from the path of Allah or being put off from Islam and Muslims. 
    It was narrated that Abu Mas‘ood al-Ansaari said: A man came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: I keep away from Fajr prayer because of So and so, because he makes it too long for us. I have never see the Prophet (blessings and peace of Allah be upon him) so angry in exhortation as he was that day. He said: “O people, there are among you some who put others off. Whoever among you leads the people in prayer, let him be brief, for among them are the elderly, the weak and those with urgent needs.” 
    Narrated by al-Bukhaari (702) and Muslim (466). 
    Al-Mannaawi (may Allah have mercy on him) said: 
    A bad attitude will lead to trouble and evil consequences for the individual and others, because it leads the individual to shame in this world and, in the hereafter, to the Fire. The poet said: 
    How many young men have been hindered by a bad attitude, so they ended up blameworthy, with little to be praised for. 
    And they said that whoever develops a bad attitude should be forsaken. 
    And they said that a bad attitude is indicative of an evil nature and meanness of character. 
    And they said that people with bad attitudes could almost be regarded as being among the animals. 
    Whoever is blessed with a good attitude, congratulations to him, otherwise he should deal with his bad attitude until it is gone. 
    End quote from at-Tayseer (2/121). 
    However, we would like to point out the following: 
    Many people are unfair towards religious people and they do not view them in a just manner; when they see a small fault in them, they regard it as abhorrent and evil. Rather, even if a religious person does something that is permissible, or seeks some worldly matter that is allowed, they attack him viciously and start gossiping about him. 
    If he makes a minor mistake, or falls into something that no human is completely safe from, they go all out and raise a hue and cry. Some people want religious people to be like the Prophets themselves! 
    Some of them watch out for the religious person to make a mistake and slip up, so that they can launch a heavy attack on him, and on the religion and the people who adhere to it. Allah, may He be exalted, loves justice and fairness, and enjoins everyone to treat everyone else fairly, no matter who he is. 
    Allah enjoins His slaves to regard people and treat them as they would like others to regard and treat them. 
    Muslim narrated in his Saheeh (1844) that ‘Amr ibn al-‘Aas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There was no Prophet before me but it was his duty to tell his ummah of the best of what he knew was good for them and warn them about the worst of what he knew was bad for them. The time of peace and security for this ummah has been made in its first era, and its last era will be afflicted with trials and things that you will be confused about. Fitnah (tribulation) will come in waves, one after another. A fitnah will come and the believer will say, ‘This is going to cause my doom.’ Then when it ends, another fitnah will come, and the believer will say, ‘This is the one.’ Whoever would like to be delivered from Hell and enter Paradise, let him die believing in Allaah and the Last Day, and let him treat people as he would like to be treated 
    And Allah knows best.

  • Q n A : Don’t be such a fanatic!


    Q
    Don’t be such a fanatic!

    A

    Praise be to Allah.Whoever is advised concerning something that is haraam according to sharee’ah, so that he can avoid it or give it up, or is told of an obligation so that he can fulfil it, then he says something like this, is doing wrong. What he should do, if he is advised, is to thank the person who has offered the advice, then he should look at himself and if the advice was justified, then he should avoid the haraam thing and do what is obligatory. As far as his comment “you are a fanatic” is concerned, fanaticism, laxity and moderation are all to be understood in reference to sharee’ah. Whatever is in accordance with sharee’ah is moderate; whatever exceeds that is extreme and whatever falls short of that is laxity. The standard in all cases is sharee’ah and the meaning of moderation is that which is in accordance with the sharee’ah. Whatever is in accordance with sharee’ah is moderate.

  • Q n A : Appointing an ameer (leader)


    Q
    Appointing an ameer (leader)

    A

    Praise be to Allah.The reports that have been narrated concerning
    appointing an ameer refer specifically to when people are travelling, because when people
    are travelling they need to be able to refer their opinions to a leader or ameer. But when
    people are not travelling, usually each individual is busy with his own affairs and they
    do not need an ameer.
    But they may appoint someone to be the head of their society or group,
    so if for example they are living in a flat, they may say” we need someone to
    organize our affairs in this flat, so we will appoint So and so to be our head or
    ameer.” Then they can discuss with him the running of this household’s affairs,
    such as what kind of food to have, setting times of rest, deciding what needs to be
    bought, and so on, so they discuss these things with him and agree to accept what he says.
    This is correct, in sha Allaah.

  • Q n A : Is it permissible for sisters who are working in Da’wah to choose an Ameerah (leader) for themselves?


    Q
    Is it permissible for sisters who are working in Da’wah to
    choose an Ameerah (leader) for themselves?

    A

    Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih
    al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
    , the Lord of the Worlds, and peace and blessings be
    upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his
    family and companions. They have to have an Ameerah to organize their affairs so that they
    will not be disorganized. This is the case with every group of people, whether on a
    journey, in the home, etc. If they appoint someone as an Ameerah, then they have to obey
    her, because the point of making someone an Ameer is to obey him. And Allaah knows best.

  • Q n A : Is it permissible for Muslims to vote for kaafirs who seem to be less evil?


    Q
    Is it permissible for Muslims to vote for kaafirs who seem to be less evil?

    A

    Praise be to Allah.This is a matter concerning which rulings may differ according to different circumstances in different times and places. There is no absolute ruling that covers all situations, both real and hypothetical.
    In some cases it is wrong to vote, such as when the matter will have no effect on the Muslims, or when the Muslims have no effect on the outcome of the vote. In this case voting or not voting is all the same. The same applies in cases where all the candidates are equally evil or where they all have the same attitude towards Muslims…
    It may be the case that the interests of Islam require Muslims to vote so as to ward off the greater evil and to reduce harmful effects, such as where two candidates may be non-Muslims but one of them is less hostile towards Muslims than the other, and Muslims’ votes will have an impact on the outcome of the election. In such cases there is nothing wrong with Muslims casting their votes in favour of the less evil candidate.
    In any case, this is the matter of ijtihaad based on the principle of weighing up the pros and cons, what is in the interests of Islam and what is detrimental. With regard to this matter, we have to refer to the people of knowledge who understand this principle. We should put the question to them, explaining in detail the circumstances and laws in the country where the Muslim community is living, the state of the candidates, the importance of the vote, the likely benefits, and so on.
    No one should imagine that anyone who says that it is OK to vote is thereby expressing approval or support for kufr. It is done in the interests of the Muslims, not out of love for kufr and its people. The Muslims rejoiced when the Romans defeated the Persians, as did the Muslims in Abyssinia (Ethiopia) when the Negus defeated those who had challenged his authority. This is well known from history. Whoever wants to be on the safe side and abstain from voting is allowed to do so. This response applies only to elections for influential positions. And Allaah knows best.

  • Q n A : Proportional representation in Islamic centers


    Q
    Proportional representation in Islamic centers

    A

    Praise be to Allah.
    There is no problem with this because it is a way of organizing things in order to reach the right
    or better opinion, by using points to represent groups according to their size or number of
    members. But you should know that a “one man one vote” system may be unfair if the people
    involved are not equal in trustworthiness, ability, knowledge and experience that are necessary
    for the kind of decision-making that you want to undertake. If they are equal or close enough,
    then “one man one vote” is fair and wise. The people of authority (ahl al-hall wa’l-’aqd) in this
    ummah are those who have knowledge and virtue, who are rational and wise, and who are
    prominent and distinguished. These, not the ignorant masses whose opinion is worthless, are
    the ones who select the khaleefah. May Allaah help you to do that which will please Him.

  • Q n A : Trying to avoid being appointed as a judge


    Q
    Trying to avoid being appointed as a judge

    A

    Praise be to Allah.Firstly: 
    The position of judge is a
    noble position, which brings great virtue for the one who is able to
    undertake that role. The Prophets (peace be upon them), some of the senior
    Sahaabah (may Allaah be pleased with them) and some of the prominent
    Tabi’een and others who came after them took on this role. By judging justly
    one is enjoining what is good and forbidding what is evil, and supporting
    those who have been wronged. 
    Muhammad al-Khaadimi (may
    Allaah have mercy on him) said: 
    Knowledge of judicial
    matters is one of the noblest and most sublime branches of knowledge,
    because it is a high position and prophetic role. Through it blood may be
    protected or shed; it may determine which marriages are valid and invalid;
    it may confirm ownership or loss of wealth; and it may show which dealings
    are permissible or forbidden, disliked or recommended. The evidence that
    knowledge of judicial matters is not like other (branches of knowledge) is
    the verse (interpretation of the meaning): “And (remember) Dawood (David)
    and Sulaymaan (Solomon), when they gave judgement in the case of the field…”
    [al-Anbiya’ 21:78]. For that reason the Messengers were sent and on the
    foundation of justice the heavens and the earth are established. The Prophet
    (peace and blessings of Allaah be upon him) described it as one of the
    blessings for which envy (hasad) is permitted, as he said: “There should be
    no envy except in two cases: a man to whom Allaah has given wealth and
    granted him the authority to spend it in a rightful manner and a man to whom
    Allaah has given wisdom and he judges and acts on the basis of it.” And it
    was narrated from Ibn Mas’ood (may Allaah be pleased with him): “If I were
    to judge for one day, that would be dearer to me than worshipping for
    seventy years.” Hence judging justly between people is one of the best of
    righteous deeds that brings the highest status in the Hereafter. Allaah says
    (interpretation of the meaning): “And if you judge, judge with justice
    between them. Verily, Allaah loves those who act justly” [al-Maa’idah 5:42].
    And what can be better than the love of Allaah? 
    Bareeqah Mahmoodiyyah fi
    Sharh Tareeqah Muhammadiyyah wa Sharee’ah Nabawiyyah
    (4/2,3). 
    Ibn Qudaamah (may Allaah be
    pleased with him) said: 
    There is a great deal of
    virtue in it for the one who is able to do it properly, hence Allaah has
    decreed reward for it even if one errs, and has forgiven him for passing a
    wrong judgement. It is also enjoining what is good, supporting the one who
    is wronged, giving rights to those who are entitled to them, deterring the
    wrongdoer from doing wrong, reconciling between people, settling disputes
    between them, and these are among the best means of drawing close to Allaah.
     
    Hence the Prophet
    (peace and blessings of Allaah be upon him) and the other Prophets before
    him assumed the position of judge and they judged their nations. 
    The Prophet (peace and
    blessings of Allaah be upon him) sent ‘Ali to Yemen as a judge, and he sent
    Mu’aadh as a judge. 
    It was narrated from Ibn
    Mas’ood that he said: To sit between two people as a judge is dearer to me
    than worshipping for seventy years. 
    Al-Mughni
    (11/376). 
    In al-Mawsoo’ah
    al-Fiqhiyyah (33/289) it says: 
    Because of its high status
    and great virtue, Allaah has decreed reward for it even if one errs, and has
    forgiven him for passing a wrong judgement. The Messenger of Allaah
    (peace and blessings of Allaah be upon him) said: “If the judge rules and
    strives his utmost to work it out and gets it right, he will have two
    rewards, and if he rules and strives his utmost to work it out and gets it
    wrong, he will have one reward.” (Agreed upon) He is rewarded for his
    ijtihaad and efforts, not for his mistake. End quote. 
    Secondly: 
    Taking up a position as a
    judge may be obligatory, or it may be permissible, or it may be haraam. It
    is haraam for the one who takes up such a position when he is ignorant of
    the rulings of sharee’ah. It is permissible for the one who can judge well
    but there are others who can also do it. And it is obligatory for the one
    who can judge well when there is no one else who can judge between people. 
    Ibn Qudaamah (may Allaah
    have mercy on him) said: 
    People fall into three
    categories with regard to judging: 

    1.The one for whom it is not
    permissible to get involved with it. He is the one who is not qualified for
    it and does not fulfil all its conditions. It was narrated that the Prophet
    (peace and blessings of Allaah be upon him) said: “Judges are of three
    types,” and he mentioned among them a man who judges between people on the
    basis of ignorance, and he will be in Hell. And because the one who is not
    qualified for it cannot be just, so he will take rights from the one who is
    entitled to them and give them to someone else.

    2.The one for whom it is
    permissible, but not obligatory. This is the one who is of good character
    and is able to engage in ijtihaad, but there are others who are like him. So
    he may take up a position as a judge based on his situation and suitability
    for the post, but it is not obligatory for him, because he is not the only
    one who can do it. According to one view of Ahmad, it is not recommended for
    him to enter into it, because of the dangers and risks involved, whereas
    there is safety in not doing it, and because of the reports which speak
    sternly about it, and because the way of the salaf was to avoid it. ‘Uthmaan
    (may Allaah be pleased with him) wanted to appoint Ibn ‘Umar as a judge but
    he refused. Abu ‘Abd-Allaah ibn Haamid said: If a man is unknown and people
    do not refer to him concerning the rulings of sharee’ah, and he is not
    known, then it is better for him to accept this post so that the people may
    refer to him concerning the rules of sharee’ah and the truth may be
    established by means of his rulings and the Muslims may benefit from him.
    But if he is famous among the people for his knowledge, and people refer to
    him for knowledge and fatwas, then it is better for him to keep busy with
    that, because of the benefit involved, and because it is also safe from
    risks. Something similar was said by the companions of al-Shaafa’i. They
    said: If he is in need, and can earn a living from working as a judge, then
    it is better for him to do that, and it may be better than other ways of
    earning a living because it is an act of worship and obedience.

    3.The one for whom it is
    obligatory. This is the one who is suited to be a judge, and there is no one
    apart from him. In this case it is an individual obligation, because it is a
    communal obligation that no one else is able to undertake, so it becomes an
    individual obligation for him, like washing and shrouding the deceased
    [which becomes an individual obligation for the one who knows how to do it
    when no one else knows that].

    There is a report narrated from Ahmad which indicates that it is not an
    individual obligation in this case. He was asked: Is the judge sinning (by
    refraining from judging) if there is no one else (who can judge)? He said:
    He is not sinning.

    This may be understood according to its apparent meaning, that it is not
    obligatory for him, because of the danger that it brings to him, so he does
    not have to harm himself in order to benefit others. Hence Abu Qilaabah
    refused it, although it was said to him, There is no one else. Or it may be
    understood as referring to one who cannot do what is required because of
    injustice on the part of the ruler and so on, because Ahmad said: The people
    need a judge; we cannot let the people’s rights be lost? 
    Al-Mughni
    (11/376). 
    Some scholars stated that
    the issue of working as a judge is subject to the five rulings and it may be
    either prohibited, obligatory, recommended, disliked or permissibley. 
    See: Mu’een al-Hukkaam
    fima yataraddadu bayna al-Khasmayni min al-Ahkaam by Shaykh ‘Ala al-Deen
    al-Taraabulsi (may Allaah have mercy on him) (p. 10). 
    Thirdly: 
    Some of the imams warned
    against being appointed as a judge and warned of the danger of this post.
    For example: 
    1-
    It was narrated that ‘Ali
    ibn Abi Taalib (may Allaah have mercy on him) said: If the people knew what
    is involved in judging they would not judge concerning the price of a piece
    of camel dung. But the people need judges and rulers, whether they are
    righteous or immoral. 
    Akhbaar al-Qudaah
    by Abu Bakr al-Dabbi who is known as al-Wakee’ (p. 21).  
    2-
    It was narrated that
    Mu’alla ibn Rawbah said: Raja’ ibn Haywah said to me: Today the ruler
    appointed ‘Abd-Allaah ibn Mawhab as a judge. If I had a choice between being
    carried to my grave or being appointed to that to which Ibn Mawhab has been
    appointed, I would (choose to) be carried to my grave. I said to him: The
    people say that you nominated him. He said: They are speaking the truth,
    because I was thinking about the people and not thinking about him.  
    Akhbaar al-Qudaah
    (p. 23, 24). 
    3-
    It was narrated that
    Mak-hool said: To go forth and have my neck struck is dearer to me than
    being appointed as a judge. 
    4-
    It was narrated from Raafi’
    that ‘Umar ibn Hubayrah summoned him to appoint him as a judge, and he said:
    I would not like to be appointed as a judge, even if the pillars of this
    mosque were turned into gold for me.  
    5-
    al-Fudayl ibn ‘Iyaad said:
    If a man is appointed as a judge, let him allocate one day for judging and
    one day for weeping. 
    6-
    It was narrated that Ibn
    Shubrumah said: Do not dare to assume the position of judge until you dare
    to be exposed to the sword. 
    Akhbaar al-Qudaah
    (p. 24). 
    Fourthly: 
    Many of the imams sought to
    avoid being appointed as judges, and some of them even accepted beatings and
    imprisonment instead of being appointed, and some fled from their homelands
    in order to avoid being appointed as judges. The reasons why these imams
    avoided being appointed as judges may be summed up as follows: 
    1-
    He (the imam) thought that
    he was not qualified to be a judge. It is well known that acting as a judge
    requires a great deal of patience, intelligence and astuteness, and the imam
    who turned down an appointment as a judge may have thought that he did not
    fulfil these conditions. 
    Shaykh ‘Ala al-Deen
    al-Taraabulsi (may Allaah have mercy on him) said: 
    One of the imams said: The
    sign of the pious is that they avoid this and flee from it. A number of
    exemplary imams endured hardship in order to keep away from this and they
    bore it with patience. 
    Look at the case of Abu
    Haneefah (may Allaah have mercy on him) and how he refused it and bore the
    hardship with patience until he was relieved of that, as did other imams. 
    Abu Qilaabah fled to Egypt
    when he was asked to become a judge, where he was met by Ayyoob who tried to
    encourage him to do it by saying: If you get it right you will attain a
    great reward. Abu Qilaabah said to him: The one who is drowning in the sea,
    how long can he swim?  
    These words of Abu Qilaabah
    and other imams, which speak of warnings and fear, are the words of one who
    acknowledges his own weakness and inability to fulfil the necessary
    conditions. The same applies to one who thinks he is qualified to act as a
    judge but other people do not think he is qualified for that. 
    One of the scholars said:
    There is nothing good in a person who thinks that he is qualified for
    something for which the people do not think he is qualified. 
    What is meant by the people
    here is the scholars. It is obligatory for such a person to avoid being
    appointed as a judge, and seeking to protect himself is essential. 
    Mu’een al-Hukkaam fima
    yataraddadu bayna al-Khasmayni min al-Ahkaam by
    Shaykh ‘Ala al-Deen al-Taraabulsi (may Allaah have mercy on him) (p. 9) 
    2-
    He thought that it was not
    obligatory or mustahabb for him. Indeed, a comment by Imam Ahmad may be
    understood as meaning that it is not obligatory for him even if it becomes
    unavoidable for him and there is no one else [who is qualified for it]. 
    3-
    There is the danger of
    passing an incorrect judgement and the scholars fear being appointed as a
    judge because of that. 
    Ibn Qudaamah (may Allaah
    have mercy on him) said: 
    In acting as a judge there
    is grave danger and a huge burden for the one who does not do it properly.
    Hence the salaf (may Allaah have mercy on them) would refuse it
    emphatically, fearing its dangers. 
    Al-Mughni
    (11/376) 
    In al-Mawsoo’ah
    al-Fiqhiyyah (33/289, 290) it says: 
    Many of the righteous salaf
    avoided being appointed as judges and refused it emphatically, even if they
    were harmed as a result, because they feared its grave danger, as is
    indicated in many ahaadeeth, in which a stern warning is issued to the one
    who is appointed as a judge and does not do the job properly, such as the
    hadeeth, “Allaah is with the judge so long as he is not unjust, but once he
    becomes unjust He forsakes him and the shaytaan stays with him” [narrated by
    al-Tirmidhi and Ibn Majaah; classed as hasan by al-Albaani] and “Whoever is
    appointed as a judge or is made a judge has been slaughtered without a
    knife” [narrated by Abu Dawood, al-Tirmidhi and Ibn Majaah; classed as
    saheeh by al-Albaani] and “Judges are of three types, two of whom will be in
    Hell and one in Paradise: a man who judges unjustly and knowingly, who will
    be in Hell; a judge who has no knowledge and destroys people’s rights, who
    will be in Hell; and a judge who judges in accordance with the truth, who
    will be in Paradise” [Narrated by al-Tirmidhi (3/604) and al-Haakim (904) from the hadeeth of Buraydah; this version was narrated by al-Tirmidhi and classed as saheeh by al-Haakim, and al-Dhahabi agreed with him.]. End quote. 
    4-
    Not being able to put up
    with the trials of judging. 
    Shaykh Abu’l-Hasan
    al-Nabaahi (may Allaah have mercy on him) said:
    Because of the trials
    involved in being a judge, many virtuous people fled from it and avoided it
    until they were no longer asked to do it, and others were imprisoned for
    their refusal, such as Abu Haneefah, whose name was al-Nu’maan ibn Thaabit.
    ‘Umar ibn Hubayrah summoned him to become a judge, but he refused, so he
    imprisoned him and had him beaten for several days, ten lashes every day,
    but he persisted in refusing it, until he let him off.  
    Tareekh Qudaat
    al-Andalus (p. 7) 
    5-
    They were preoccupied with
    things that were more important, such as travelling in pursuit of knowledge,
    or teaching people. 
    Finally, although the four
    imams refused to be appointed as judges – as was narrated from them – the
    noble Prophets (peace be upon them) and the four Rightly-Guided Caliphs did
    take on this task, but those who want to err on the side of caution may do
    so.  
    In al-Mawsoo’ah
    al-Fiqhiyyah (33/290) it says: 
    After the time of the
    Prophet (peace and blessings of Allaah be upon him) the Rightly-Guided
    Caliphs also acted as judges; they were the leaders of the Muslims, and they
    judged between people on the basis of truth and their involvement in it is
    indicative of the high status of this post and the great reward that may be
    attained thereby, because they are example for the Muslims to follow, and
    after them many prominent Muslims and senior Taabi’een also took on this
    role.
    The fact that some of the
    scholars refused to become involved in it, despite the fact that they were
    virtuous, qualified for the post and pious, may be understood as taking
    extreme precautions in order to protect themselves and erring on the side of
    caution. Perhaps they thought that they were lacking in some way or they
    were afraid that it would distract them from acquiring more knowledge. End
    quote. 
    And Allaah knows best.

  • Q n A : Western human rights organizations and the ruling on referring to them for judgement


    Q
    Western human rights organizations and the ruling on referring to them for judgement

    A

    Praise be to Allah.The Muslim should not be deceived by the so called western and European “human rights” organizations, because although they outwardly appear to support the oppressed and to take a stance against torture and undermining of human dignity in prisons and detention centres – which in general terms are good ideas – they also play other roles, and support other principles which are aimed at destroying the family, and opening the door to slander against Islam and the Prophet (peace and blessings of Allaah be upon him), and all his fellow-Prophets. They are opposed to the rule of sharee’ah which enjoins hadd punishments such as stoning for the adulterer, execution for the apostate and cutting off the hand for the thief, becoming part of legislation and being implemented, which is in fact very rare. These organizations are also opposed to the shar’i rulings that have to do with women, such as the necessity of her wali’s consent for marriage, the command to observe hijab, and the prohibition on her mixing, in addition to other principles where they claim that they want to liberate man from religious obligations and to make man free in the way he conducts his affairs, not restricted by good morals or sublime shar’i rulings.  
    To sum up what these organizations promote: it is that man should be able to do whatever he wants, no matter how perverse. They support lesbians, homosexuals and bisexuals, and religious deviance. They regard it as a human right to disbelieve in whatever religions one wants and to express one’s opinion – even about the Prophets – without any fear or shame, and they also support the liberation of woman from the control of her father, husband or religion. 
    Secondly: 
    There follow some of the articles of the Universal Declaration on Human Rights, which was approved by the United Nations on 10/12/1948 CE, which we are quoting from their website: 
    Article 2.
    Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. 
    Article 18.
    Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. 
    Article 19.
    Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. 
    These so called rights and freedoms which they call for all people to enjoy regardless of religion make the monotheist and the polytheist equally entitled to these rights and freedoms, so the slave of Allaah and the slave of the Shaytaan are placed on the same level, and every worshipper of rocks, idols or people is given the complete right and freedom to enjoy his kufr and heresy. This is contrary to the laws of Allaah in this world and the Hereafter. 
    Allaah says (interpretation of the meaning): 
    “Shall We then treat the Muslims (believers of Islamic Monotheism, doers of righteous deeds) like the Mujrimoon (criminals, polytheists and disbelievers)?
    36. What is the matter with you? How judge you?”
    [al-Qalam 68:35, 36] 
    “Shall We treat those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall We treat the Muttaqoon (the pious) as the Fujjaar (criminals, disbelievers, the wicked)?”
    [Saad 38:28] 
    “Is then he who is a believer like him who is a Faasiq (disbeliever and disobedient to Allaah)? Not equal are they”
    [al-Sajdah 32:18].
    It is a call to abolish the ruling on apostasy, and to openly flaunt the principles of kufr and heresy. It is a call to open the door to everyone who wants to criticize Islam or the Prophet of Islam Muhammad (peace and blessings of Allaah be upon him) and to have the freedom to criticize and express oneself with no restrictions. 
    These are corrupt principles. Even if they suit their lives, values and religion, they do not suit us and they are contrary to our pure sharee’ah, which brought rulings that are suited to individuals and societies, and establish noble morals, and protect minds, honour, physical well being and wealth, and show people the religion which Allaah loves and is pleased with. 
    Article 3.
    Everyone has the right to life, liberty and security of person. 
    It is from this Article that the calls of these organizations come to protect criminals against execution, and started to give bad publicity to the nations which carry out the hadd punishments of Allaah by stoning married adulterers and executing bandits and those who spread mischief in the land. Now these organizations proudly claim that they have convinced many nations to abolish the death penalty for killers, rapists and criminals. This is contrary to sound human nature, reason and sharee’ah, and it is a message that gives peace of mind to those criminals that their lives will never be lost because of their deeds, which is a way of spreading mischief on earth. 
    They claim that the individual has the right to life and liberty, even if it is a bestial life, and even if that freedom leads to corruption, sicknesses and loss of security for the family and society. 
    Article 16.
    Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. 
    This article annuls the role of the woman’s guardian (wali) which is to protect the woman’s rights in marriage, and to help his daughter or sister to make a good choice, and to ask about the religious commitment and character of the suitor. It is by His wisdom that Allaah has prescribed this. If marriage was left up to the woman without her guardian’s consent, you would see most girls marrying those who enchant them of the wolves of men, who are eager to rob them of their chastity then throw them aside.  
    They also give the wife the same rights of divorce as the husband has. This is something that causes women to turn against their husbands and leads to the break up of their families. The one who knows the nature of men and women will not be able to agree to such nonsense. Western families are not so intact that we can say: Look at how they were destroyed. The call for homosexual rights and the rights of women to form any relationship she wants and women’s rights in marriage and divorce – what families can be built on such shaky foundations?  
    It is worth noting that these organizations are used for political purposes to put pressure on the Muslim states that care about virtue, modesty and morals, or that apply all or some of the rulings of sharee’ah. Some Muslim nations have abolished the death penalty, and they have introduced strict laws about marriage at an early age for both genders, but they pay attention to woman’s rights to khula’ and maintenance, etc, which causes widespread mischief and evil in many areas of life.