Part 2

43154: Returning greetings to kaafirs falls into three Islam & Muslims

Question:

If a kaafir greets a Muslim, should he return his greeting? If he holds out his hand to shake hands, what is the ruling? And what is the ruling on serving him by giving him tea when he is sitting in a chair?.

Answer:

Praise be to Allaah.

Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:

If a kaafir greets a Muslim in a clear manner, and says, "Al-salaamu `alaykum (peace be upon you)," then one should say, "Wa `alayka al-salaam (and upon you be peace)," because Allaah says (interpretation of the meaning):

"When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally"

[al-Nisa' 4:86]

But if it is not clear, one should just say, "Wa `alayk (and also upon you)."

Similarly if his greeting is clear and he says, "Al-saam `alaykum (may death be upon you)," then one should say, "Wa `alayk (and also upon you)."

The three Islam & Muslims are as follows:

1 _ If he clearly says, "Al-saam `alaykum (may death be upon you)," then one should reply, "Wa `alaykum (and also upon you)."

2 _ If there is some doubt as to whether he said "al-saam (death)" or "al-salaam (peace)," then one should reply, "Wa `alaykum (and also upon you)."

3 _ If he clearly says, "Al-salaamu `alaykum (peace be upon you)," then one should reply, "Wa `alaykum al-salaam (and upon you be peace)," because Allaah says (interpretation of the meaning):

"When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally"

[al-Nisa' 4:86]

Ibn al-Qayyim (may Allaah have mercy on him) said:

If the listener is certain that what he said to him was "Al-salaamu `alaykum (peace be upon you), and he does not have any doubts about that, should he say, "Wa `alayka al-salaam (and upon you be peace)" or should he limit it to "wa `alayk (and also upon you)." What is indicated by the evidence and the basic principles of sharee'ah is that one should respond, "Wa `alayka al-salaam (and upon you be peace)", because this comes under the heading of fairness and justice, and Allaah enjoins justice and kindness. Allaah says (interpretation of the meaning):

"When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally"

[al-Nisa' 4:86]

So He recommends kindness and enjoins justice. This does not contradict any of the ahaadeeth which speak of this issue, because the Prophet (peace and blessings of Allaah be upon him) only enjoined limiting the response to "Wa `alaykum" for the reason mentioned above, which is that they used to play with the words in their greeting. Then Ibn al-Qayyim said: Even though the general meaning of the verse is applicable, this refers to the usual words of greeting, not when they are playing with the words. Allaah says (interpretation of the meaning):

"And when they come to you, they greet you with a greeting wherewith Allaah greets you not, and say within themselves: `Why should Allaah punish us not for what we say?'"

[al-Mujaadilah 58:8]

If this reason does not apply, and the kitaabi (Christian or Jew) says, `Al-salaamu `alaykum wa rahmat-Allaah (peace be upon you and the mercy of Allaah)," then it is only fair and just to respond in a similar manner.

Ahkaam Ahl al-Dhimmah, 200/1

In Saheeh al-Bukhaari it is narrated from Ibn `Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "When the Jews greet you, they say, `Al-saam `alaykum (death be upon you),' so say, `Wa `alayk (and also upon you)."

If he holds out his hand to shake hands with you, then hold out your hand too, but do not initiate the handshake.

With regard to serving a kaafir by giving him tea when he is sitting in a chair, this is makrooh, but there is nothing wrong with putting the cup on the table.

From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have mercy on him), 3/36. (www.islam-qa.com)

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42958: He found a kaafir on the road _ can he give him a ride?

Question:

If a person finds a non-Muslim person on the road and he asks him for a ride, what is the ruling? Is it permissible to eat food that has been touched by kaafirs' hands?.

Answer:

Praise be to Allaah.

Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said:

If you find a non-Muslim person on the road, there is nothing wrong with you giving him a ride, because Allaah says (interpretation of the meaning):

"Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity"

[al-Mumtahanah 60:8]

With regard to eating food touched by the hands of kaafirs, it is permissible, because the naajasah (impurity) of the kaafir is metaphorical not physical.

From Majmoo' Fataawa Ibn `Uthaymeen (may Allaah have mercy on him), 3/44. (www.islam-qa.com)

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43160: Benefitting from what the kaafirs have

Question:

How can we benefit from what the kaafirs have without falling into anything forbidden in Islam? Does the concept of masaalih mursalah [things that serve the general interests of the Muslims] come under this heading?.

Answer:

Praise be to Allaah.

Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) said: The actions of the enemies of Allaah and our enemies, the kuffaar, fall into three Islam & Muslims:

1 _ Acts of worship

2 _ Customs

3 _ Manufacturing and work

With regard to acts of worship, it is well known that it is not permissible for any Muslim to imitate them in their acts of worship. Whoever imitates them in their acts of worship puts himself at great risk and that may lead to him becoming a kaafir who is beyond the pale of Islam.

With regard to customs such as dress etc., it is haraam to imitate them because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them."

With regard to manufacturing and professions: in the case of those which serve a general interest, there is nothing wrong with us learning from what they do and benefitting from it. This does not come under the heading of imitating them, rather it is a kind of sharing in beneficial actions and the one who does that is not regarded as imitating them.

With regard to the questioner's saying, "Does the concept of masaalih mursalah [things that serve the general interests of the Muslims] come under this heading?" we say that masaalih mursalah should not be taken into consideration on its own, rather we say that if we are certain that a particular matter comes under the heading of these things that serve the general interests of the Muslims [masaalih mursalah], then there should be shar'i evidence to that effect, and thus it is part of sharee'ah.

But if sharee'ah proves that this matter is not acceptable, then is does not come under the category of masaalih mursalah, even if the one who accepts it claims that it does.

If it is neither one nor the other, then we should refer to the basic principle. If they are acts of worship, then the basic principle is that acts of worship are forbidden; if they are not acts of worship then the basic principle is that they are permissible. Thus it is clear that this concept of masaalih mursalah cannot be taken into consideration on its own.

From Majmoo' Fataawa Ibn `Uthaymeen, 3/40. (www.islam-qa.com)

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8919: Travelling to kaafir lands unnecessarily

Question:

I am a fifteen year old girl. My family frequently travels abroad, and they force me to go with them and to take off the abayah and wear other clothes. Even though I cover my legs completely I still feel distressed, but I cannot wear the abayah because I feel embarrassed and people find it odd. What is the solution?

Answer:

Praise be to Allaah.

All of that is no excuse. The right thing is usually something that people find odd, especially those who have grown up following falsehood. You should not travel _ if you can avoid it _ to the kaafir countries, because when a traveller sees the Europeans and other kaafirs in this bad state, the commandments of Islam start to count for less in his mind and he pays less attention to them. He may find it odd the first time he sees how they are, and he may find it off-putting and hate it, but the more often he sees it, he gets used to it and may even start to like it. So it is not permissible to travel there, no matter what the circumstances, except in cases of necessity. And Allaah knows best.

Fataawa al-Shaykh `Abd-Allaah ibn Humayd, p. 22 (www.islam-qa.com)

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4056: Wearing the clothing of the non-Muslims

Question:

Does wearing the clothing of the non-Muslims have any adverse impact on one's religious commitment or prayer, or not? Did the Prophet (peace and blessings of Allaah be upon him) wear what the soldiers wear nowadays of a quba' (outer garment with long sleeves) and other garments with a narrow lining or not?

Answer:

Praise be to Allaah.

It is forbidden to imitate the kuffaar in dress or in any other way, because of the well-known saheeh ahaadeeth to that effect. His prayer will count for less. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) wore a quba' sometimes, and it was reported in al-Saheehayn that Prophet (peace and blessings of Allaah be upon him) wore a Syrian jubbah (a long outer garment, open in front, with long sleeves) with a narrow lining [?]. And Allaah knows best.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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32564: She is boycotting American goods _ should she leave the institute because it teaches American material?

Question:

I study in an institute for computer courses, and all the materials that I study in the institute come from the American Microsoft company. All the computer programs come from the Jewish American Microsoft company. We have to pay a certain amount each month to study, and the problem is that I chose to specialize in data entry; this is called Oracle and it is a one hundred percent Jewish product.

I thought of leaving the institute for this reason, namely that I pay them a monthly amount, part of which is used to buy books from America itself.

I thought of leaving the institute because in my view boycotting simple goods like food and drink and perfume, had a great effect, praise be to Allaah. But what is more effective is to boycott major goods. I believe that if I leave the institute I will be cooperating more with my oppressed brothers and sisters in the east and the west.

Answer:

Praise be to Allaah.

We have previously discussed the idea of an economic boycott and its importance, and that it is a kind of jihad against the enemies of Allaah. That was in the answer to question no. 20732.

In certain circumstances there may be reasons why Muslims can engage in business with non-Muslims, some of which have already been discussed in the answer to question no. 6699.

We may add here: that if the American or Jewish product is beneficial to the Muslims, and it is not possible to obtain it from Muslim companies or Muslim countries, then there is nothing wrong with buying it, especially if the computer program or technology will benefit the Muslims in other ways and is not simply a product that will be used up.

If you hope to gain knowledge and experience from your studies in the computer science institute, then there is nothing wrong with you continuing to study there and benefitting from the program offered in the institute. Similarly there is nothing wrong with you specializing in data entry using Oracle.

Let your intention be to benefit the Muslims, and to try to make the most of any branch of knowledge that enables you to do so.

And Allaah knows best.

Islam Q&A (www.islam-qa.com)

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34559: Muslim and non-Muslim woman visiting one another

Question:

I have some neighbours who are not Muslims and some others who are Muslim, but I have some reservations about them. What is the ruling on us visiting one another?.

Answer:

Praise be to Allaah.

If the visits are for the purpose of offering advice and cooperating in righteousness and piety, then this is something that is good and is enjoined in Islam. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah says, `My Love becomes an entitlement for two who love one another for My sake, and two who visit one another for My sake, and two who sit with one another for My sake, and two who are generous to one another for My sake.'" Narrated by Imam Maalik (may Allaah have mercy on him) with a saheeh isnaad. And the Prophet (peace and blessings of Allaah be upon him) said: "There are seven whom Allaah will shade with His shade on the Day when there will be no shade but His," among whom he mentioned, "two men who love one another for the sake of Allaah, meeting and parting on that basis." The example given is that of two men, but the ruling is general and may apply to two men or two women. If the visit to a Muslim or Christian woman is for the purpose of da'wah, calling them to Allaah, and teaching them and guiding them to good things, and not for the purpose of worldly ambitions or taking the commands of Allaah lightly, then this is all good. If a Muslim woman visits her sister in Allaah and advises her to avoid tabarruj (wanton display) and unveiling, and to avoid being careless with regard to all the sins that Allaah has forbidden, or she visits a neighbour who is Christian or otherwise, such as a Buddhist etc., to advise her and teach her, this is something good and comes under the heading of the Prophet's words, "Religion is sincerity (naseehah), religion is sincerity, religion is sincerity." If she accepts the advice, then praise be to Allaah; if she does not then you should give up the visits which do not serve any useful purpose.

With regard to visits for worldly purposes such as leisure, idle talk or eating etc., it is not permissible to make such visits to kaafir women, whether they are Christian or otherwise, because this may lead to corruption of one's religious commitment or morals, as the kaafirs are enemies to us, so we should not take them as close friends. But if the visit is for the purpose of daw'ah, calling them to Allaah, encouraging good and warning against evil, then this is something that is necessary, as stated above. And Allaah says in Soorat al-Mumtahanah (interpretation of the meaning):

"Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: `Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone'"

[al-Mumtahanah 60:4]

Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah by Shaykh `Abd al-`Azeez ibn `Abd-Allaah ibn Baaz (may Allaah have mercy on him),

vol. 4, p. 378

(www.islam-qa.com)

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11793: Being friends with non-Muslims

Question:

I'm a student and a brother who is in the mist of both muslims and non muslims. Usually on Fridays I'm with the muslims but during other days and at university I'm with the non muslims. My problem is I tend to spend alot of time with them and with the temptation around me I don't know what to do the women. I don't drink or even smoke but when it come to women I'm weak and its because of my Islamic attitude they tend to find me nice compared to my other friends. I only wish I knew muslim sisters because I really respect them so I would have been able to time talking to them(from an Islamic perspective) and would not have to spend time with the non muslim women. I have been trying for a very long time but sometimes trying is not just enough. Please advice.

Answer:

Praise be to Allaah.

Your question made me very happy, because it is indicative _ in sha Allaah _ of the sincerity of your faith in Allaah, and of your keenness and eagerness to adhere completely to that which Allaah has enjoined upon you.

You raise a number of issues in your question:

1 _ You are mixing with Muslims and non-Muslims. You should note that a Muslim's relationship with Muslims is different from his relationship with others. That is because the Muslim must take his fellow-Muslim as a close friend, so that he loves him and respects him, as Allaah says (interpretation of the meaning):

"The believers, men and women, are Awliyaa' (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) AlMa`roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from AlMunkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise"

[al-Tawbah 9:71]

Your Muslim brothers have rights over you that you must fulfil, but this is not the place to explain that in detail. You can study some of these rights in the answer to question no. 11413.

With regard to non-Muslims, the Muslim should disavow himself of them, and he should not feel any love in his heart towards them. Allaah says (interpretation of the meaning):

"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur'aan, and Muhammad), and have driven out the Messenger (Muhammad) and yourselves (from your homeland) because you believe in Allaah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, as your friends). You show friendship to them in secret, while I am AllAware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray from the Straight Path"

[al-Mumtahanah 60:1]

"Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: `Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone'"

[al-Mumtahanah 60:4]

But this does not mean that a Muslim cannot interact with them in a nice manner that will encourage them to enter Islam, so long as that is within the guidelines of sharee'ah, as Allaah says (interpretation of the meaning):

"Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity"

[al-Mumtahanah 60:8]

The Muslim should strive hard to call non-Muslims to Islam through all possible permissible means, in the hope that they may benefit from that and respond, as Allaah says (interpretation of the meaning):

"Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur'aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided"

[al-Nahl 16:125]

"And who is better in speech than he who [says: `My Lord is Allaah (believes in His Oneness),' and then stands firm (acts upon His Order), and] invites (men) to Allaah's (Islamic Monotheism), and does righteous deeds, and says: `I am one of the Muslims'"

[Fussilat 41:33]

Muslim narrated in his Saheeh (2674) from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls people to guidance will have a reward like the reward of those who follow him, without that detracting from their rewards in the slightest, and whoever calls people to misguidance will have a burden of sin like the burden of those who follow him, without that detracting from their sins in the slightest."

2 _ You tend to spend a great deal of your time with non-Muslims, and you say that this is a problem. It is indeed a problem because when a Muslim mixes with non-Muslims in a non-Muslim society and feels inclined to like them, this is something that can have an effect on his beliefs, religious commitment and morals (especially since you mention that you do not drink alcohol or smoke _ which is a blessing from Allaah to you _ from which it may be understood that these things are common among those people). Hence the texts of sharee'ah warn against mixing with and befriending non-Muslims. Allaah has commanded us to migrate from the kaafir lands to the lands of Islam, as He says:

"Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): `In what (condition) were you?' They reply: `We were weak and oppressed on the earth.' They (angels) say: `Was not the earth of Allaah spacious enough for you to emigrate therein?' Such men will find their abode in Hell — what an evil destination!

Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way"

[al-Nisa' 4:97-98]

Abu Dawood narrated in his Sunan (2645) and al-Tirmidhi narrated in his Jaami' (1640) from the hadeeth of Jareer ibn `Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

"I disavow myself of every Muslim who settles among the mushrikeen." They said, "O Messenger of Allaah, why?" He said, "Their fires should not be visible to one another". This hadeeth was classed as saheeh by al-Albaani in al-Irwa', 1207.

Ibn al-Qayyim said in Tahdheeb al-Sunan (`Awn, 7/304): "What we learn from this hadeeth is that when people settle down in place, the first they do is to light a fire, and this fire may encourage others to come and join them, and anyone who comes near the fire is going to feel at ease with the people whose fire it is. The gathering around the fire of the mushrikeen is a gathering that calls people to the way of the Shaytaan and to Hellfire, because they gather only for the purpose of committing sin. The gathering of the believers around their fire is the gathering that calls people to Allaah and to obey Him and to make His religion prevail. So how can the two fires or the two gatherings be in harmony when this is the case? This is the most eloquent of metaphors, which contains a profound meaning in the most concise phrases."

Abu Dawood (2787) narrated from Samurah ibn Jundub that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever joins a mushrik and lives with him is like him." This was also narrated by al-Haakim (2/141) with a different isnaad; his version says: "Do not live with the mushrikeen and do not join them, for whoever lives with them or joins them is not one of us."

This hadeeth was classed as hasan by al-Albaani in al-Saheehah, 2330, when the two isnaads are taken together.

Imam Ahmad (4/365) and al-Nasaa'i (4177) narrated that Jareer said: "I came to the Prophet (peace and blessings of Allaah be upon him) whilst he was accepting the people's oaths of allegiance, and I said: `O Messenger of Allaah, give me your hand so that I may give you my oath of allegianc., and you may stipulate your conditions, for you know best.' He said, `I accept your allegiance on the basis that you worship Allaah, establish regular prayer, pay the zakaah, are sincere towards the Muslims and you forsake the mushrikeen.'" This hadeeth was classed as saheeh by al-Albaani in al-Saheehah, 636.

These texts indicate that the basic principle is that the Muslim should not settle among the kuffaar in their countries, and that he is obliged to move from those lands to the Muslim lands. An exception is made from that if his staying there is necessary, but necessity should not be blown out of proportion. If he Muslim has to be with them (the non-Muslims) physically, he should not be with them in his heart, and he must avoid mixing with them unnecessarily.

What you must do is to look for righteous friends among the Muslims who can help you to learn your religion and adhere to it. You must fill your spare time with reading Qur'aan and reading useful books about the biography of the Prophet (peace and blessings of Allaah be upon him) and his companions, and about the rulings, etiquette and morals of Islam; and with remembering Allaah (dhikr). Ibn al-Qayyim said in al-Waabil al-Sayyib (86), when listing the benefits of dhikr: "It is the easiest of acts of worship, but it is one of the best. Moving the tongue is easier than moving the limbs. If any part of a person's body were to move as much as his tongue does, night and day, that would be extremely difficult for him."

You can also make use of your time by listening to useful tapes and by surfing useful sites on the Internet.

Something else that will help you to stop mixing with non-Muslims is to remember that these kaafirs _ even though they may have good manners and some good qualities _ also do a number of seriously wrong things, any one of which is sufficient to nullify any good deeds that they may do. Among these evil things is the belief of the Christians _ for example _ that God is one of three (trinity), as Allaah says (interpretation of the meaning):

"Surely, disbelievers are those who said: `Allaah is the third of the three (in a Trinity).' But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them"

[al-Maa'idah 5:73]

The other kaafir nations all attribute partners to Allaah, or else they do not believe in God at all.

The kuffaar in general do not believe in the Qur'aan or in the message of our Prophet Muhammad (peace and blessings of Allaah be upon him), rather they reject the Qur'aan and they reject our Prophet (peace and blessings of Allaah be upon him); so how can a Muslim be inclined towards them with their kufr and misguidance?

Even if they give you some of your rights by treating you nicely, they do not give Allaah His rights and they do not give the Qur'aan its rights and they do not give our Prophet (peace and blessings of Allaah be upon him) his rights. The rights of Allaah and His Book and His Prophet are more important than our personal rights. Remember this, for this is one of the things that will help you to hate them and regard them as enemies until they believe in Allaah alone, as mentioned in the aayah quoted above (interpretation of the meaning):

"Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: `Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone'"

[al-Mumtahanah 60:4]

But we reiterate that there is nothing to stop the Muslim from treating them kindly within the limits set by sharee'ah, especially if they are among those who treat us well. Allaah says (interpretation of the meaning):

"Is there any reward for good other than good?"

[al-Rahmaan 55:60]

3 _ With regard to your mixing with non-Muslim girls, and your desire to get to know Muslim girls. You should note that one of the basic aims of Islamic sharee'ah is to protect people's honour. Our sharee'ah has enjoined many rules and regulations to achieve this noble aim. One of the teachings of Islam is the segregation of men and women even in the mosque, which is the best and noblest of places. Muslim narrated in his Saheeh (440) from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The best rows for men are the front rows and the worst are the back rows. The best rows for women are the back rows and the worst are the front rows."

Al-Nawawi said in Sharh Saheeh Muslim (4/159): "What is meant by the worst rows for men and women is those which are least in reward and virtue, and the furthest removed from the shar'i aim. The best rows are the opposite. Rather the last row is the best for the women who are present with the men because it is farthest removed from mixing with the men, from seeing them and from becoming attracted to them when seeing their movements and hearing their speech and so on. The front row for the women is condemned for the opposite reasons. And Allaah knows best."

Al-Bukhaari narrated in his Saheeh (837) that Umm Salamah said: "When the women stood up after the Messenger of Allaah (peace and blessings of Allaah be upon him) finished saying the salaam (at the end of the prayer), he would wait for a little while before standing up." Al-Zuhri said: "I think _ and Allaah knows best _ that he waited so that the women could disperse before the people (i.e., the men) could catch up with them."

If Islam teaches that men and women should be segregated in the mosques _ which are the best and noblest of places _ then it is even more appropriate that they be segregated elsewhere.

Moreover, learning is one of the noblest of aims, but sharee'ah also insisted that women should be segregated from men even this situation. Al-Bukhaari (101) and Muslim (2633) narrated that Abu Sa'eed al-Khudri said: A woman came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: "O Messenger of Allaah, the men have taken all your time. Give us (women) a day when we can come to you and you can teach us what Allaah has taught you." He said, "Gather together on such and such a day." So they gathered, and the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them and taught them what Allaah had taught him…" (This version was narrated by Muslim).

And Muslim (885) narrated that Jaabir ibn `Abd-Allaah said: I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He began the prayer before the khutbah, without any adhaan or iqaamah, then he stood, leaning against Bilaal, and enjoined fear of Allaah and urged us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them.

Another of the teachings of Islam in this regard is that Allaah has commanded men and women to lower their gaze. It is not permissible for a Muslim to look at a woman who is not his mahram, or for a woman to look at a man who is not her mahram. Allaah says (interpretation of the meaning):

"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is AllAware of what they do.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent…"

[al-Noor 24:30-31]

Muslim narrated in his Saheeh (2159) that Jareer ibn `Abd-Allaah said: "I asked the Prophet (peace and blessings of Allaah be upon him) about an accidental glance, and he told me to avert my gaze."

Abu Dawood (2149) and al-Tirmidhi (2777) narrated from Buraydah ibn al-Haseeb that the Prophet (peace and blessings of Allaah be upon him) said to `Ali: "O `Ali, do not follow one glance with another. You are permitted the first, but not the second." This hadeeth was classed as hasan by al-Albaani in Jilbaab al-Mar'ah al-Muslimah, p. 77

Islam also forbids a man to be alone with a non-mahram woman, and it forbids a man to shake hands with a woman who is not his mahram, and there are other rulings which we do not have room to go into in detail here. [For more information please refer to the answers to Questions nos. 2459, 2986, 9989]

These rulings apply in the case of both Muslim and non-Muslim women, unless they are the mahrams of the man.

Based on this, you must avoid mixing with non-mahram women, even if they are Muslim, and you should not respond to the deviant thoughts that the Shaytaan tries to put in your mind, such as the fact that some girls admire you and so on. Make earning the pleasure of Allaah your goal. Al-Tirmidhi (2414) narrated from `Aa'ishah that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever seeks to please Allaah by angering the people, Allaah will suffice him against the people, but whoever seeks to please the people by angering Allaah, Allaah will leave him to the people." This hadeeth was classed as saheeh by al-Albaani in al-Saheehah, 2311.

My brother, note that you may find this difficult to apply at first, but you must strive against your whims and desires. Allaah says (interpretation of the meaning):

"As for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily Allaah is with the Muhsinoon (good doers)"

[al-`Ankaboot 29:69]

You have to endure and be more patient, and seek reward with Allaah, as Allaah says (interpretation of the meaning):

"O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allaah, so that you may be successful"

[Aal `Imraan 3:200]

You should note that if you are keen to fear and obey Allaah, you will ultimately find a way out from every difficulty, as Allaah says (interpretation of the meaning):

"And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)"

[al-Talaaq 65:2]

Everything that you used to find difficult will become easy, for Allaah can make any hard thing easy if He wills.

Moreover, others will see that you are adhering to the commands of your religion, which will make them respect you.

Finally, I urge you to call upon Allaah and make a lot of du'aa', especially at the times and in the places where du'aa's are answered, such as when prostrating, and before saying the salaam at the end of prayer, and in the last third of the night, and between the adhaan and iqaamah. Pray to Allaah to make you steadfast in Islam, and seek the help of Allaah to adhere to His commands and to keep away from disobedience. I ask Allaah to grant you a way out from every difficulty and worry. May Allaah be with you. And Allaah knows best. Islam Q&A (www.islam-qa.com)

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20471: Can she sit and eat with a Muslim woman who does not pray?

Question:

Please tell me whether Muslims can socialize with Muslims who do not pray at all in Islamic functions and weddings where they have been invited. Furthermore can we drink and eat from the same cups and plates.

Answer:

Praise be to Allaah.

Whoever does not pray at all is a kaafir and is not a Muslim, as is explained in the answer to question no. 5208.

Based on that, the woman mentioned in the question is not a Muslim, so it is obligatory to forsake her and not sit with her, unless that is for the purpose of encouraging her to repent and turn to Allaah by performing the prayers and doing so regularly.

It says in a fatwa issued by the Standing Committee for Academic Research and Issuing Fatwas:

"Whoever deliberately does not pray and denies that it is obligatory is a kaafir, according to scholarly consensus. If he does not pray because he is neglectful and lazy, then he is a kaafir according to the correct scholarly view. Based on that, it is not permissible to sit with those people, rather they should be shunned and ties broken off with them, after explaining to them that their not praying constitutes kufr, if you think that they are unaware of this ruling. It was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The covenant that differentiates between us and them is prayer; whoever neglects it is a kaafir." This includes both the one who denies that it is obligatory and the one who does not do it because he is lazy. And Allaah is the Source of strength. May Allaah send blessings upon our Prophet Muhammad and his family."

From Fataawa Islamiyyah, 1/373

With regard to eating and drinking from the same vessels that she uses, the ruling is the same as the ruling on the vessels of the kuffaar. It is permissible for the Muslim to use the vessels of the kuffaar if he knows that nothing haraam has been put in them, such as alcohol and pork. It was proven in al-Saheehayn (al-Bukhaari, 344; Muslim, 682) from the hadeeth of `Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) and his companions used water from the haversack of a mushrik woman.

But if you are certain or you think it most likely that they have used them for any haraam things, then you have to wash them before using them, because it was proven in al-Saheehayn (al-Bukhaari, 5496; Muslim, 1930) from the hadeeth of Abu Tha'labah al-Khushani who said: I came to the Prophet (peace and blessings of Allaah be upon him) and said: "O Messenger of Allaah, we are in the land of the people of the Book, and we use their vessels for our food…" … The Prophet (peace and blessings of Allaah be upon him) replied: "With regard to what you mentioned about your being in the land of the people of the Book and using their vessels for your food, if you find vessels other than theirs, then do not use their vessels for your food, but if you cannot find anything else, wash them and then use them for your food." This version was narrated by Muslim.

For more information see Fath al-Baari by Ibn Hajar: 1/453; al-Sharh al-Mumti' by Ibn `Uthaymeen, 1/67-69.

And Allaah knows best.

Islam Q&A (www.islam-qa.com)

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26118: Being friends with Christians and gays

Question:

I'm a muslim who has quite alot of Christian friends, both male and female. There is 1 friend in particular who I'm really good friends with and recently I discovered that they were gay. I don't want to treat them differently because of this but I would like to know if it is haraam to have a gay friend?.

Answer:

Praise be to Allaah.

The Muslim must strive to find good friends who will help him to do good, as the Prophet (peace and blessings of Allaah be upon him) said: "The likeness of a righteous companion and an evil companion is that of one who carries musk and one who works a bellows. With the one who carries musk, either he will give you some or you will buy from him or you will notice a pleasant fragrance from him. With the one who work a bellows, either he will burn your clothes or you will notice a foul odour from him."

Narrated by al-Bukhaari, 5534; Muslim, 2628, from Abu Moosa al-Ash'ari, may Allaah be pleased with him).

It is not permissible for a Muslim to make (close) friends with Christians or other kaafirs. Allaah says (interpretation of the meaning):

"O you who believe! Take not the Jews and the Christians as Awliyaa' (friends, protectors, helpers), they are but Awliyaa' of each other. And if any amongst you takes them (as Awliyaa'), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)"

[al-Maa'idah 5:51]

"O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand" [Aal `Imraan 3:118]

al-Sa'di (may Allaah have mercy on him) said:

This is a warning from Allaah to His slaves not to make (close) friends with the kuffaar and take them as close confidantes or best friends.

Tafseer al-Sa'di, p. 198

The Prophet (peace and blessings of Allaah be upon him) said: "You should not make friends with anyone but a believer and no one should eat your food but one who is pious."

Narrated by Abu Dawood, 4832; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4045

And the Prophet (peace and blessings of Allaah be upon him) said: "A man will follow the religion of his close friend, so let each of you look to who he takes a close friend."

Narrated by al-Tirmidhi, 2378; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1937

So stop keeping company with Christians and replace them with Muslim friends, and try to make friends with righteous people.

You should note that it is not permissible for a man to keep company with females or with homosexuals, whether they are Muslims or Christians, because of the fitnah (temptation) involved in that, and because it also involves things that are forbidden in sharee'ah, such as being alone with them, shaking hands with them and things that are more serious than that. I ask Allaah to protect us all from fitnah.

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6699: What is the ruling on buying from the kuffaar when there are Muslims around?

Question:

What is the ruling on Muslims who do not cooperate with one another because they do not want to buy from Muslims and they prefer to buy from the kuffaar's stores? Is this halaal or haraam?

Answer:

Praise be to Allaah.

The basic principle is that it is permissible for a Muslim to buy what he needs of that which Allaah has permitted from a Muslim or from a kaafir. The Prophet (peace and blessings of Allaah be upon him) bought from Jews. But when a Muslim chooses not to buy from his Muslim brother for no reason, i.e., he has not been cheated or deceived, and the goods are not of poor quality, and he simply prefers to buy from a kaafir rather than from a Muslim with no justification _ this is haraam, because it weakens the trade of the Muslims and makes them lose sales if this becomes a habit among the Muslim (consumers). But if he does not buy from him for a reason such as those mentioned above, then he should advise his Muslim brother to give up the bad things he is doing. If he accepts the advice, then praise be to Allaah, otherwise he should leave him alone and go to someone else, even if he is a kaafir, if he is honest and the transactions are to the mutual benefit of both parties.

From Fataawaa al-Lajnah al-Daa'imah, 13/18 (www.islam-qa.com)

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4839: The problem of Muslims' linguistic assimilation in foreign countries

Question:

We Muslims who live in foreign countries are faced with the problem of linguistic assimilation, whereby we speak the language of the Kuffaar in the west in a conscious or unconscious effort to get along with the people around us, and because we are influenced by the environment we are in. What is the Islamic view of this problem, and how can we overcome it?

Answer:

Praise be to Allaah.

Shaykh al-Islam Ahmad ibn `Abd al-Haleem ibn Taymiyah (may Allaah have mercy on him) spoke very effectively about this problem, explaining its seriousness and effects, and the Islamic viewpoint concerning it. This is what he said:

"As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islam and the language of the Qur'aan, so that this becomes a habit in the land, with one's family and household members, with one's friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.

Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in Iraq and Khurasaan, where the people spoke Farsi, and the Maghrib (North Africa) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and all the people, Muslim and kaafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsi until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is makrooh.

The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islam and its people will prevail. This will make it easier for the people of Islam to understand the Qur'aan and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.

Know that being used to using a language has a clear and strong effect on one's thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Sahaabah and Taabi'een. Being like them improves one's thinking, religious commitment and behaviour.

Moreover, the Arabic language itself is part of Islam, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur'aan and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.

There are things which are obligatory on all individuals (fard `ayn), and others which are obligatory on the community or ummah (fard kifaayah, i.e., if some people fulfil them the rest are relieved of the obligation).

This is the meaning of the report narrated by Abu Bakr ibn Abi Shaybah who said: `Eesa ibn Yoonus told us from Thawr from `Umar ibn Yazeed that `Umar wrote to Abu Moosa al-Ash'ari (may Allaah be pleased with him) and said: `learn the Sunnah and learn Arabic; learn the Qur'aan in Arabic for it is Arabic.'

According to another hadeeth narrated from `Umar (may Allaah be pleased with him), he said: `Learn Arabic for it is part of your religion, and learn how the estate of the deceased should be divided (faraa'id) for these are part of your religion.'

This command of `Umar, to learn Arabic and Sharee'ah, combines the things that are needed, for religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islam, and understanding the Sunnah is the way to understand the actions of Islam…"

(Iqtidaa' al-Siraat al-Mustaqeem, 2/207)

In addition to the above, we advise the following:

Muslims should strive _ along with their families and children _ to speak Arabic in their homes and gatherings. Parents should set the example for their children within the home, and sometimes they should deliberately not answer their children if they do not speak Arabic.

Try to put the children in Arabic schools and academies wherever possible.

Families should try to form housing co-ops or live close to one another, so that the neighbourhood and the local environment will be Arabic-speaking.

Try to set up Arabic-language courses and seek reward and draw closer to Allaah by doing so. Books, tapes and other modern educational means should be used for this purpose.

Continually listening to recordings of the Qur'aan, listening to lessons on tape and attending Islamic lectures in Arabic.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad,

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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