Are we allowed to trick people into learning about Islam?

Question:

Can I have the name Buraq for my car number plate. The horse that took Mohammed (PBUH) to heaven. When people see it they can google and learn more about meraj night.

Answer:

I would advise you not to use the word Buraq for your number plate even if your intention is to trick people to learn about the Prophet's ascension. Buraq is the name of the celestial mount that was brought to the Prophet (peace be upon him) for his journey to the heavens. How can you use this name for your car? It may sound like showing disrespect to the symbols of Allah. Allah says, "Whoever reverences the symbols of Allah, they are doing so because of the piety in their hearts."(Qur'an: 22:32).

In conclusion, I would urge you to change this number place. We are not allowed to use dubious methods to propagate Islam or disseminate religious knowledge. In Islam, we don't believe that end justifies the means.
http://askthescholar.com/question-details.aspx?qstID=18722

Expelling Christians and Jews from Arabia?

Question:

Assalamu alaykum! I found some ahadith: "I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslims" [Muslim]. Yahya related to me from Malik from Ibn Shihab that the Messenger of Allah (saw) said: "Two deens shall not co-exist in the Arabian Peninsula" [Muwatta].Both of them are saheeh. I was just wondering if you could explain this to me, because this sure looks like ethnic cleansing. It's seems hypocritical, because if the situation was in reverse (if the non-Muslims decided not to let any Muslims live in a certain area) surely the Muslims would be religiously obligated to wage war against them. How would Muslims expect peace from the other side if they did something like this? These ahadith and rulings show just how much unnecessary and disgusting hatred there is to anyone who's not a Muslim. Personally, I was born as a Muslim, but I left Islam a few months ago, and this right here is one of many reasons why I did that. Now I'm looking more deeply into Islam again. Islam is a very strange religion to me, because it has that wonderful concept of God that seems to be way better than anything any other religion has - but on the other side there are these horrible parts (intolerance, hatred, violence, discrimination against women) that I could never accept for the basic humanity in me.Thank you in advance!

Answer:

Salam dear sister,

Thank you for your question and for contacting Ask About Islam.

We are sad to read that you left Islam for things that seem to be contradictory.

First let’s agree that Islam is different from what Muslims do. Islam does not need beatification. Islam has a solution for all problems.

The problem with some Muslims is the way they understand Islam and the way they practice it. Islam is about simplicity and easiness. Islam is about religious freedom and freedom of expression.

We hope that the problem in question will be clarified and you will come back to the fold of Islam to feel the real happiness in this world and the world to come.

With reference to the hadiths you quoted, they should be understood within their proper and correct context.

The hadith reported in Muslim’s authentic collection of hadiths is talking about a specific region in the Arabian Peninsula. The Prophet (peace be upon him) used the terminology and the language that his companions understood and applied accordingly.

Umar Ibn al-Khattab (may Allah be pleased with him) relocated the Jewish tribes of Khaybar and Fadak and sent them to Tayma and Ariha. These two regions are considered part of the Arabian Peninsula, but still the Jewish tribes were allowed to settle there.

The scholars of hadith understood what Umar did to mean that the Jews and the Christians are not allowed in the region of al-Hijaz surrounding Makkah and Madinah.

Imam Ibn Hajar al-Asqalani maintains that:

“The pagans are not allowed to settle specifically in the Hijaz region, meaning Makkah, Madinah, al-Yamamah, and their environs. It does not apply to other regions that are considered part of the Arabian Peninsula. This is because everyone is agreed that they may live in Yemen, though it is part of the Arabian Peninsula. This is the opinion of the majority of scholars. (Fath al-Bari 6/198)

Here we should differentiate between expelling the Jews and Christians and killing them. In no way did the Prophet mean to kill them. Under no context, it is allowed for Muslims to kill the Jews and the Christians as long as they enter the Muslim countries with an official visa which is considered like a pledge of protection granted to non-Muslims.

Some scholars maintain that what is prohibited is to let the Jews and Christians have an independent state inside the Arabian Peninsula. They are allowed to stay there as workers and visitors. This stay is temporary and someday they will go home to their native lands.

The Prophet allowed the Jews to stay in Khaybar and he hired them to work in farming. The Prophet had good relations with the Jews to the extent that at the time of his death, he had no money and his shield was being held in mortgage by a Jewish man.

When Abu Bakr (may Allah be pleased with him) became the Caliph, the Jews were at Khaybar, the Christians were at Najran and the Jews of Yemen were at Yemen and are still there until today since they were never expelled by Muslims.

The above mentioned explains how the Companions understood the Prophet’s command to expel the Jews and Christians from the Arabian Peninsula. As you can see, sister, we have to know the background and context of each narration reported from the Prophet (peace be upon him). Generalization is not always recommended. Each case has its own circumstances and what can be applied in a certain area cannot be applied literally in another.

Finally, we ask you to reconsider the decision you have taken to abandon Islam for such issues. Please whenever you face a controversial or a thorny issue; try to consult people of knowledge who follow the moderate Islam which is based on the correct understanding of the Quran and the tradition (Sunnah) of the Prophet (peace be upon him).

I hope this answers your question. Please keep in touch.

http://www.onislam.net/english/ask-about-islam/islam-and-the-world/worldview/462074-hatred.html

Can Muslims take disbelievers as protectors? Part 2

Question:

What is meant by not taking the Jews and Christians as awliya? What were the reasons for these verses being revealed?

Answer:

You are referring to the verse in surat al-ma'idah: 5:1, it is best translated as follows:

"O you who believe, do not take Jews and Christians as your closest allies, for they are only the close allies of each other. Whoever among you turns to them (for alliances, in place of believers,) is one of them, for God doesn't guide corrupt people." (Qur'an: 5:51).

The verse in no way implies establishing normal friendly and amicable relations with either Christians or Jews or anyone else (who is not a Muslim). It specifically refers to siding with them against Muslims, or joining with them on causes that are clearly detrimental to the interests of Islam and Muslims.

The above interpretation is confirmed by a close study of the context of the revelation of the verse: It was revealed, as stated by the great mufassirin (exegists) such as Imam Ibn Jarir and others, in the context of the alliance of Jews with the pagans in waging war against Muslims. When the Jews of Madinah did this, some Muslims from Ansaar, who had been formerly allies of Jews, declared their innocence of them, while others (apparently the hypocrites) still persisted in their alliance--in clear violation of the interests of Islam and Muslims.

Therefore, the above verse is specifically forbidding Muslims against forming alliances with others against the interests of their own community as well as siding with them on causes that are immoral or considered as unjust.

Seen in this light, it does not in any way forbid Muslims from having normal friendly relations with members of these communities or cooperating with them on causes of mutual benefit. Not only these are permissible but also clearly recommended in Islam: Allah tells us,

"...And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!" (Qur'an: 5:2)

The Prophet (peace be upon him) said, "(In pre-Islamic times) I attended a pact of virtue in the house of Abd Allah b. Jud'an: If I were called in Islam by anyone to join a similar pact, I would never hasten to join it!" 
 
Furthermore, it is an incontrovertible fact that the Prophet (peace be upon him) turned his foes into his bosom friends by his mercy and friendly relations with them.

In conclusion: The word awliya in the verse referred to above means making them allies against Islam and Muslims.

http://askthescholar.com/AskTheScholar2.aspx?q=5625

Can we give condolences to non-Muslims?

Question:

Is it permissible for a Muslim to send condolences to the family, on the death of a Christian friend/colleague or a neighbor? If so is there any authentic evidence from the life of the Prophet (SAW) that he did that?

Answer:

It is perfectly all right to do so, Islam commands us to be good to all people, and establish good neighborliness, reciprocating kindness with kindness, and recognizing the good in all people. Islam is all about justice and compassion; God commands us to be steadfast in upholding these virtues at all times. We are told, “O you who believe! Be steadfast witnesses for Allah in equity; and let not hatred of any people make you swerve from justice. Deal justly; that is nearer to God-fearing….” (Qur’an: 5: 8).

The Qur’an further tells us that there are among the Christians those who are full of love and compassion: “…And We placed compassion and mercy in the hearts of those who followed him (Jesus)…” (Qur’an: 57: 27). And we are also told, “…And you will find the nearest of them in affection to those who believe (to be) those who say: “We are Christians.” That is because there are among them priests and monks, and because they are not proud.” (Qur’an: 5: 82).

For instance, the late Pope John Paul 11 was undoubtedly known to all people with these qualities. Islam teaches us to recognize the good and virtue wherever they are found; and shun and abhor vice and immorality whoever practices them. Pope John Paul stood for justice and spoke against unjust, and immoral wars, and occupations, and extended and opened his arms to receive people of all faiths including Muslims; that is why as numerous Muslim scholars throughout the world have stated: In John Paul 11’s death we have lost a very good friend.


Prophetic precedents for reciprocating kindness with kindness and his magnanimity even with his foes are too numerous to count. He visited non-Muslims who were sick, he was extremely generous with his food and provisions to all of his neighbors including Muslims and non-Muslims; he welcomed the Christian delegation in his mosque and served them, he extolled the pact of virtue that the pagans had formed in pre-Islamic times, and said that he would gladly hasten to join to any similar ventures in Islam, no matter who takes the initiative. We also know from the traditions that the Prophet, peace be upon him, stood up to honor the funeral procession of a Jew. Inspired by these and other precedents, his companions used to attend the funerals of non-Muslims, including those of the People of the Book.

In conclusion, we are certainly allowed to extend condolences to our friends among Christians and others who have lost their family member or friend or a leader of their faith. We are also allowed to attend their funerals and memorials in order to extend our sympathies to the bereaved.

http://askthescholar.com/AskTheScholar2.aspx?q=795

Can we go to a funeral of a non-Muslim?

Question:

A close friend of mine recently passed away as she was a christian there will be a church ceremony is it permissible for a Muslim women to attend the ceremony.

Answer:

You are allowed to attend the funeral of your friend held in the Church.

http://askthescholar.com/question-details.aspx?qstID=14439

Here is a more informative one:

Question:

My question is in regards to attending funerals of someone from a different religion. Are we allowed to attend the funeral of a non-muslim? If yes are we allowed to participate in their prayers and rituals knowing that we don't believe in what they're doing but we are there to pay our condolences? If no are we allowed to make duaa for them in our own way to bless them with jannah or anything of that sort? Answer: Islam is all about compassion and good neighborliness. The Prophet (peace be upon him) said, " Jibreel continued to exhort me about kindness to my neighbor to such an extend so that I even thought he would be eligible to inherit my property." It goes without saying that, if that is the case, then visiting your neighbor when he is sick or attending his funeral would certainly be a priority. This is why we know that the Prophet's companions used to attend the funerals of their non-Muslim relatives and friends. While attending a non-Muslim funeral, we are not to participate in their specific religious rituals. It is best that we use the occasion to observe silence, and contemplate the mystery of death and pray for all of those who have died in good faith. In other words, you should not make a specific prayer for the person; rather you are only allowed to offer a general prayer for all good souls and leave the judgment to Allah to sort out the good souls from the bad ones. The reason for this is that human beings are free exercise their freedom of conscience and therefore each person is accountable for the choices he or she has made. For further details, here is a previous answer I gave on a similar question: Question Dear scholars, As-Salamu 'alaykum. I am a convert. I always come across the following questions from the new converts: Is it permissible for us to make du'a' (supplication) for our parents, family members and relatives who are non-Muslims? What can we pray for them? What can we not? Jazakum Allah khayran. Answer "We are certainly allowed to make du'a' for our non-Muslim relatives and friends who are living; we can pray for them for their health, wellbeing and guidance. But the most important prayer that we can do for them is to pray for their guidance to the path of Islam; we must do so on a continuous basis. Our prayer for guidance for them should be complemented by our earnest efforts to persuade them to embrace Islam through wisdom and beautiful preaching. The Prophet (peace and blessings be upon him) said, "If a single person were to be guided to the right way through your efforts that would be better for you than owning the whole world as a treasure!" As for our non-Muslim relatives or friends who have died, we are not allowed to pray for them if we know for a certain fact that they have died in disbelief: Allah says, "It is not fitting for the Prophet and the believers to pray for the forgiveness of the polytheists, even though they may be near kin (to them) after it has become clear them that they are the people of Hell." (At-Tawbah: 113) Since, according to Islam, every person is responsible for the choice he has made in life, and he has chosen the path of disbelief, we are not to pray for his forgiveness. If, however, we are not sure what kind of faith they died in, then we are allowed to offer the following general prayer which includes all believers. If they had died in faith they would certainly be included in it; let Allah be the judge: Allahumma ighfir li al-mu'minia wa al-mu'minat, al-ahya' minhum wa al-amwat: (O Allah, forgive all believers, males and females, those who are living and those who have died). We may also pray in the manner of Prophet 'Isa (Jesus-peace be upon him), who prayed to Allah concerning the Christians who associated him in the worship of Allah: "If you punish them, they are Your slaves, and if You forgive them, You are the August, the Wise." (Al-Ma'idah: 118) http://askthescholar.com/AskTheScholar2.aspx?q=4739

Can Muslims take disbelievers as protectors?

Question:

Allah commands us not to take the disbelievers as awliya. Does this mean that in my college i cant ask questions from teacher? I'm in UK and not a in Muslim college and possibly can't move right now to a Muslim school or country.

Question:

You are free to seek beneficial knowledge and wisdom from any source, regardless of whether they are Muslims or non-non-Muslims. This is an irrefutable principle of Islam; it is amply proven by the practice of the Prophet (peace be upon him), his companions, caliphs, savants and scholars of Islam, throughout the ages.

It is wrong to say that we cannot take help from non-Muslims. How can we say so when the Prophet the caliphs as well as others have sought help from non-Muslims in various capacities? It is a well-known fact that the Prophet (peace be upon him) appointed a non-Muslim as his guide during hijrah to Madinah while he was being pursued by his pagan oppressors who had sworn to assassinate him.

Likewise, in the aftermath of the battle of Badr, the Prophet (peace be upon him) freed the pagan captives of war who were literate to teach ten Muslim children how to read and write-as a pre-condition for setting them free. The Prophet's wife 'Aishah (may Allah be pleased with her) tells us that the Prophet would consult physicians coming to Madinah (many of them were non-Muslims) on treatments. Aishah would listen to their prescriptions, thanks to which, she became an expert in the medicine as known to the Arabs at the time. Examples like these abound in the sources.

Furthermore, Umm Salamah (who was married to the Prophet, later) was escorted to Madinah by a non-Muslim. It is also a historical fact that the Islamic civilization as we know it was the result of Muslims learning freely from the non-Muslims in the countries they conquered. They thus followed the Prophetic wisdom: "Wisdom is the most cherished wealth of a believer; he appropriates it from any source." 
 
Therefore, the verses you have referred to are specifically related to taking those who oppress and wage war against Muslims as helpers and friends. It cannot be applied as a general principle.

http://askthescholar.com/question-details.aspx?qstID=13894

Can Muslims take non-muslims as friends? Part 3

Question:

What is meant by not taking the Jews and Christians as awliya? What were the reasons for these verses being revealed?

Answer:

You are referring to the verse in surat al-ma'idah: 5:1, it is best translated as follows:

"O you who believe, do not take Jews and Christians as your closest allies, for they are only the close allies of each other. Whoever among you turns to them (for alliances, in place of believers,) is one of them, for God doesn't guide corrupt people." (Qur'an: 5:51).

The verse in no way implies establishing normal friendly and amicable relations with either Christians or Jews or anyone else (who is not a Muslim). It specifically refers to siding with them against Muslims, or joining with them on causes that are clearly detrimental to the interests of Islam and Muslims.

The above interpretation is confirmed by a close study of the context of the revelation of the verse: It was revealed, as stated by the great mufassirin (exegists) such as Imam Ibn Jarir and others, in the context of the alliance of Jews with the pagans in waging war against Muslims. When the Jews of Madinah did this, some Muslims from Ansaar, who had been formerly allies of Jews, declared their innocence of them, while others (apparently the hypocrites) still persisted in their alliance--in clear violation of the interests of Islam and Muslims.

Therefore, the above verse is specifically forbidding Muslims against forming alliances with others against the interests of their own community as well as siding with them on causes that are immoral or considered as unjust.

Seen in this light, it does not in any way forbid Muslims from having normal friendly relations with members of these communities or cooperating with them on causes of mutual benefit. Not only these are permissible but also clearly recommended in Islam: Allah tells us,

"...And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!" (Qur'an: 5:2)

The Prophet (peace be upon him) said, "(In pre-Islamic times) I attended a pact of virtue in the house of Abd Allah b. Jud'an: If I were called in Islam by anyone to join a similar pact, I would never hasten to join it!" 
 
Furthermore, it is an incontrovertible fact that the Prophet (peace be upon him) turned his foes into his bosom friends by his mercy and friendly relations with them.

In conclusion: The word awliya in the verse referred to above means making them allies against Islam and Muslims.

http://askthescholar.com/AskTheScholar2.aspx?q=5625

Are we suppose to hate non-Muslims?

Question:

What does Islam teach us about hating unbelievers? What should we feel for our non-Muslim family members?

Answer:

The Muslim is taught by his book, the Qur’ân, to hate falsehood, distorted beliefs, and deviance, and consequently, to hate the representation of falsehood and deviant beliefs at the hands of the unbelievers. He does not, however, hate the people themselves. In fact, he should wish for them every possible good and hope that they will attain guidance and be saved from the Hellfire.

When one of the unbelievers attains guidance, the Muslim should be as joyous for his sake as our Prophet (peace be upon him) was when a Jewish boy converted to Islam just before he died. The Prophet (peace be upon him) left his home saying: “All praises are for Allah who saved him from the Hellfire.”

The hatred one should have is for their deviance or sinful behavior, but not for the people themselves.

This is why a Muslim cannot be blamed for his affection towards his son, wife, and others, even if they are not Muslims. However, such affection should not cause him to neglect any part of his religion. That is why the Muslims who, on account of their wives and children, failed to emigrate to Madinah as they were commanded were rebuked for staying behind. Indeed, Allah describes our wives and children as a trial.

In fact, the ones who encourage hatred are certain Western and other non-Muslim politicians and media personalities who seem to be doing everything in their power to instigate enmity against Muslims in various parts of the world. By their practices, they seem to be trying to give the Muslims lessons in hatred and rancor.

If there are some moderate and reasonable voices in the West and in places like India, they are being drowned out by the overwhelming clamor of extremism and anti-Islamic rhetoric. Admittedly, the same thing can be said for the Muslims as well. However, I must stress that the West is suffocating the moderate and temperate voices in the Muslim world who are on the correct Islamic methodology, the methodology that is the way of salvation for the Muslim nation.

http://en.islamtoday.net/node/1372

Can a Muslim woman study in a non-Muslim university environment?

This is a continuation of fatwas on male-female interaction. Please see the rest as well, by clicking on the "male-female interaction" tab at the bottom of the article, or you can search it up by using the search box on the right hand side.

Question:

Is it permissible for Muslim women to seek education in medicine in a non-Muslim environment where non-Muslim men do not lower their gazes?

Answer:

In the Name of Allah, the Gracious, the Merciful.
Dear Sister,

I pray this message finds you in the best of health and iman. Thank you for your question.
The Prophet, Allah bless him and give him peace, said, "Seeking knowledge is encumbent on every Muslim." [Ibn Majah]

As Muslims, we are required to learn what is necessary to make our faith and worship valid, sound and proper.

According to Reliance of the Traveller, a book of Sacred Law according to the school of Imam al-Shafi'i, there are three types of knowledge.

The first type, personally obligatory knowledge, is required of every Muslim male and female who has reached puberty and is of sound mind.

Personally obligatory knowledge includes knowing the basic tenets of faith, such as the attributes of Allah Most High, His Oneness, His transcendence and His absolute dissimilarity to created things. One must also affirm the fact that Allah Ta'ala sent prophets and messengers, and that Muhammad, Allah bless him and give him peace, was the Seal of Prophethood. One must believe in the books of Allah, the angels, divine decree, and the Last Day.

In matters of worship, one is required to know enough to make one's prayer, fasting, charity, and pilgrimage valid, sound and proper.

In matters of interpersonal relationships and business dealings, one is required to know what makes these relationships valid and invalid. For example, if one is seeking to marry, then one should learn the rulings of marriage and divorce and understand the scope of one's obligations to one's spouse.
The second type of knowledge is communally obligatory. If some members of the community undertake this responsibility, then the obligation of seeking this knowledge is lifted from the rest.
However, if no one seeks this type of knowledge, then the entire community is accountable. Examples of communally obligatory knowledge include specialized disciplines of Sacred Law such as Qur'an memorization, hadith classification, the science of methodological principles, and Arabic grammar.

Reliance specifically mentions,

"As for learning which is not Sacred Knowledge but is required to sustain worldly existence, such as medicine and mathematics, it too is a communal obligation." [Reliance, a5.2]
The third type of knowledge is recommended. It is the type of knowledge which extends beyond the communally obligatory and involves, for example, "in-depth research into the bases of evidence..." [Reliance, a6.1]

To reiterate, learning medicine is considered a communal obligation. What this means in your case, dear sister, is that some members of the Muslim community must seek this knowledge, otherwise the entire community is remiss.

With so many Muslim communities widely dispersed across North America, each community should, ideally, have individuals who are pursuing this type of knowledge. As Muslims, we have a responsibility to serve our own communities, as well as the society at large.

In your case, if you truly feel that there is a need in your community for a Muslim woman physician, then, by all means, you should pursue your goals. Anecdotal evidence suggests that the Muslim community is in serious need of sisters who are in the health care professions, including -- but not limited to --doctors, midwives, nurses, psychiatrists, therapists, and natural practitioners.
Another very important consideration is that Sacred Law requires persons seeking medical treatment to be treated by same-sex health care providers. Many Muslim sisters end up going to male doctors because there are simply no female doctors available. In some cases, cultural taboos restrict women from going into higher education, thus further contributing to the lack of qualified female health care professionals.
Specifically, Reliance tell us,

"A Muslim woman needing medical attention must be treated by a Muslim woman doctor, or if there is none, then by a non-Muslim woman doctor. If there is none, then a male Muslim doctor may treat her, while if none of the above are available, then a male non-Muslim doctor." [Reliance, m2.10]
On to the issue of lowering the gaze:

Lowering the gaze is an injunction from Allah Ta'ala to believing men and women. [Surat an-Nur, 24:30-31]

As far as non-believers are concerned, one must deal with them with the same etiquette as when one deals with believers. This means lowering one's gaze even if they do not reciprocate. This also means refraining from idle conversation, which is a common occurrence in mixed-gender settings, and, when unchecked, can lead to innuendo and flirtation.

For sisters especially, it is best to exercise caution when dealing with non-Muslim men. Be aware of your surroundings and your environment. If someone makes you uncomfortable, leave the room or put some distance between you.

Know your rights in the workplace. You don't have to tolerate sexually suggestive or explicit language being used in your presence. Likewise, you don't have to put with people denigrating your religion or religious practices.

The most important point is to maintain professionalism. Be courteous to those around you. Hopefully, if you develop a respectful professional relationship, then it will be easier to educate others about various aspects of Islamic etiquette.

Finally, remember the example of the Prophet, Allah bless him and give him peace, who was the most excellent of us in conduct.

Lowering one's gaze and refraining from idle conversation does not give one the license to be discourteous. Rather, one should observe the limits of gender interaction, while maintaining a polite, pleasant demeanor. Remember that one's behavior can be powerful da'wah.

And Allah alone knows best.

http://spa.qibla.com/issue_view.asp?HD=10&ID=11508&CATE=88

Fatwa against the violence in Egypt, Libya and Yemen and killing of an American ambassador

Question:

As-salamu `alaykum. According to news reports, thousands of angry Egyptian protestors scaled the walls of the US embassy in Cairo yesterday in protest at a film being produced in the US that insults the Prophet (peace and blessings be upon him). Protestors also tore down the American flag and burnt it outside the fortress-like embassy building in central Cairo. In Libya, deadly violent protests took place near the US Consulate in Benghazi. There are other reports about attacking the US embassy in Beirut. Are such attacks legal? How does Islam view attacking diplomatic missions and embassies?

Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister, thank you for your question and apparent interest in having a better understanding of Islam and its rulings.

In fact, the anti-Prophet film recently produced in the USA is a single incident in a series of measures within a systematic media campaign that aims at tarnishing the image of Islam and its Prophet (peace and blessings be upon him). This media campaign is led by the people whose keen interest is to deteriorate the relations between Muslims and people of other religions.

Though the offensive film is not justified, Muslims’ reactions should be legal and peaceful. Muslims should use all legal channels to stop this campaign of hatred against Islam and Muslims. For Muslims, every prophet is worthy of utmost respect, and the Prophet Muhammad, being the final one, is dearer to Muslims than their own parents, children, and all people. However, attacking diplomatic missions or embassies is not allowed under any pretext.
Responding to your question, Dr. Wael Shihab, PhD in Islamic Studies, Al-Azhar University, and the Head of the Shari`ah Dept. of Onislam.net website, stated,

Thank you for your question.

 

It is unfortunate that some biased anti-Islam individuals and movements are stirring up hatred against Islam and Muslims in every possible way. The recent anti-Prophet film is a single manifestation of a series of unfair and illegal attacks against Islam and Muslims. It aims at tarnishing the image of Islam and spoiling the relations between Muslims and peoples of the world.

 

In reaction to such biased and illegal attacks, Muslims must think deeply before acting emotionally and erratically. For overreacting to such campaigns will only make things worse. Overreacting includes using other than the lawful, peaceful means. Resorting to violence should never be an option.

 

Meanwhile, in keeping with the spirit of the Qur'anic teaching to {repel evil with what is better} (Fussilat 41:34), it is the duty of Muslims to prove to the world that Islam means peace. They could hold peaceful protests to show their valid objection to the biased film against Islam and the Prophet (peace and blessings be upon him). Muslim and Arab states should make use of all possible diplomatic means to stop offences against Islam and Muslims.

 

It goes without saying that Muslims are definitely NOT allowed to attack embassies or to react with violence. Attacking diplomatic missions or embassies is illegal in Shari`ah (Islamic Law) and all world conventions. Moreover, it is not Islamically justified to attack public or private properties for some individuals’ wrongdoings.

 

Given the above, I believe that the best course of action for Muslims in the current situation is-

1. to show their valid and legal objection to offending Islam, Prophet Muhammad (peace and blessings be upon him), and Muslims through peaceful means,

2. to introduce the Prophet Muhammad (peace and blessings be upon him) as a role model in the modern world,

 

3. to avoid hurling insults against the people of other religions as a result of producing such a provocative film against the Prophet (peace and blessings be upon him), as Allah Almighty says: {Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do} (Al-An`am 6:108),

 

4. to make use of all legal and diplomatic channels to stop this campaign of hatred against Islam and Muslims, and

 

5. finally, not to react emotionally, but to follow the decisions of the responsible leading scholars in their communities. We must always be disciplined, peaceful, and organized in our approaches to such crucial issues.

 

May Allah accept your and our good deeds!

 

Allah Almighty knows best.

http://www.onislam.net/english/ask-the-scholar/international-relations-and-jihad/relations-during-peace/459005-attacking-us-embassies-for-prophet-film-illegal.html

Is marrying non-Muslims allowed in Islam? Part 2

Is marrying non-Muslims allowed in Islam? Part 1

Question:

Respected scholars, As-Salamu `alaykum. What are the rules for the marriage of a Muslim man with a Christian woman, with her keeping her faith? Jazakum Allah khayran. Answer: Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear sister in Islam, we commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.   Islam does not encourage the interfaith marriages. The general rule of Islam is that Muslims should marry Muslims. A Muslim male or female should not marry a non-Muslim male or female. The only exception is given to Muslim men who are allowed to marry the girls from among the People of the Book. However, a Muslim woman is better suited to a Muslim man than a woman of Christian or Jewish faith, regardless of her merits. Elaborating on this, we'd like to cite for you the words of the eminent Muslim scholar Sheik Yusuf Al-Qaradawi in his well-known book, The Lawful and the Prohibited in Islam: Islam has made marriage to Jewish or Christian women lawful for Muslim men, for they are Ahl al-Kitab, that is, People of the Book, or people whose tradition is based upon a divinely revealed Scripture. Although they have distorted and altered it, they do possess a religion of divine origin, and hence Islam has made some exceptions in dealing with them. The Qur'an says: "...And the food of those who were given the Scripture (before you) is permitted to you and your food is permitted to them. And (lawful to you in marriage are) chaste women from the Believers and chaste women from those who were given the Scripture before you, when you give them their due cowers, desiring chastity, not lewdness or secret intrigues..." (Al-Ma'idah: 6) Tolerance of such a degree is a characteristic of Islam which is hardly to be found among other faiths and nations. Despite the fact that Islam takes the People of the Book to task for their unbelief and error, it permits the Muslim to marry a Christian or Jewish woman who may, as his consort, the mistress of his house, the mother of his children, the source of his repose, and his companion for life, retain her own faith—all this, while the Qur'an says concerning marriage and its mystique: "And among His signs is that He created for you mates from among yourselves, that you may dwell with them in tranquility, and He has put love and mercy between you..." (Ar-Rum: 21) However, a warning is in order here. In order of preference, a believing, practicing Muslim woman who loves her religion is preferable to a nominal Muslim woman who has inherited Islam from her parents. The Prophet (peace and blessings be upon him) said, "Get the one who is religious and prosper." (Reported by al-Bukhari) It is also obvious that a Muslim woman, regardless of who she is, is better suited to a Muslim man than a woman of Christian or Jewish faith, regardless of her merits. If a Muslim man has the slightest suspicion that a non-Muslim wife might affect the beliefs and attitudes of his children, it becomes obligatory on him to exercise caution. If the number of Muslims in a country is small—for example, if they are immigrants residing in a non-Muslim country—their men ought to be prohibited from marrying non-Muslim women because, since Muslim women are prohibited from marrying non-Muslim men, their marriage to non-Muslim women means that many Muslim girls will remain unmarried. Since this situation is injurious to the Muslim society, this injury can be avoided by temporarily suspending this permission. In this regard, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, adds: Although religiously speaking, there is a permission granted for Muslims to marry women belonging to the People of the Book (i.e. the Christians and Jews), this permission cannot be generalized. Even during the time of the second Caliph, `Umar ibn al-Khattab, we read in the sources that he had forbidden some of the eminent Companions of the Prophet from marrying women of the People of the Book. He asked those Companions: “If everyone were to make use of this provision who would marry Muslim girls? For Caliph `Umar then it was only a question of Muslim women remaining unmarried. For us today, there are other complications arising out of such marriages. Our experience with such marriages in North America compels us to conclude that after the initial phase of honey-moon, problems, often intractable, may arise when the couples settle down to start the business of living together and founding a family: Such nagging issues include: Which religious festivals to celebrate; what type of foods should we eat, how the children are to be brought up—issues that pose serious challenges in marriage. It is not uncommon to see that sometimes a father is even prevented from praying in front of his own children, while they are regularly taken to churches on a weekly basis. It is therefore not at all surprising when we see that vast majority of such marriages do end up in court. The heavy toll of such marriages on children need not be over emphasised: The absence of a unified spiritual vision is bound to produce a generation of confused people who are totally deprived of any religious vision or ideals. Thus in the final analysis: Such marriages cost dearly spiritually, financially and emotionally. http://www.onislam.net/english/ask-the-scholar/family/marriage/174258#link

Can Muslims take non-Muslims as friends? Part 2

Question

is a Muslim allowed to have non Muslim friends or is it sinful. And also if you were to do sin such as go cinema with non Muslims is it kufr.

Answer

Having a non-Muslim friend is not prohibited but keeping the enemy of Islam as a close friend is prohibited. When choosing a friend, you should consider the benefits and harms of friendship. If you befriend good people then it is likely that you will do good things as well but if befriend bad people then it is likely that you will do bad things as well.

Sin and Kufr are two separate things. Some acts may be classified as sin but not Kufr. One only becomes Kafir if he/she commits and act of Kufr. By committing an act of sin, one is considered sinner and not a Kaafir. This does not mean that sinning is acceptable. A believer must stay away from sins as he would stay away from fire.

 And Allah knows best.

Mufti Ikram ul Haq

Fatwa Center of America

http://www.askamufti.com/Answers/ViewQuestion.aspx?QuestionId=3873

A great article on the Covenant of Madinah

This covenant is often over looked and ignored. This is a great article by the Grand Mufti of Al Azher Dr. Ali Gomaa:

Islam has not only spread its teachings about human behavior and noble manners among its followers, but it has rather taught Muslims practical adherence to it and persistence in acting upon it. The Prophet (peace and blessings be upon him) was the first to undertake practical application of the principles of tolerance toward non-Muslims as stated in the Glorious Qur'an. The earliest application of such a principle of tolerance occurred in Madinah since the Prophet's arrival to it in immigration from Makkah. Since his early stay there, the Prophet worked toward the establishment of the Islamic State, concluding in the first year of Hegira a covenant between Muslims and Madinah citizens of other religions. The covenant was the first political document ever concluded, and it included 47 articles regulating the relations between Muslims and non-Muslims. According to it, the scope of Muslims' interaction withhe reign of the Prophet (peace and blessings be upon him), on the basis of the principle of tolerance, which is elaborated on in many verses of the Glorious Qur'an and illustrated in the Prophet's biography, in word and deed. non-Muslims increased during the reign of the Prophet (peace and blessings be upon him), on the basis of the principle of tolerance, which is elaborated on in many verses of the Glorious Qur'an and illustrated in the Prophet's biography, in word and deed.

This covenant is considered the first document that contained articles maintaining rights of citizenship. Reviewing this constitutional document, we find that it recognized citizens' rights and duties, from the political, military, economic, and social perspectives. So, such bases can be perceived throughhe most important terms in the covenant, which run as follows: analyzing t

1. The Prophet's saying that they "are one nation distinguished from all other people" establishes the principles of national unity among the citizens of the one state, being the subjects or the people of the state at that time.
2. His saying that "anyone from among the Jews who joins us shall have our support and shall share equal rights with us and shall suffer no oppression and shall fear no alliance against them" states the necessity of supporting non-Muslim fellow citizens and taking sides with them in affirmation of their right to that support, being due on the part of Muslims, against any assault on them.
3. His saying "The Jews of Banu `Awf shall be treated along with the believers as one community, with the Jews having their own religion and the Muslims having their own religion; this shall apply to them and their freedmen [i.e., allies], with the exception of those who act unjustly or sinfully. By so doing, they wrong themselves and their families" is a clear declaration of national unity among the different sects in society, with justice — not injustice — set as its governing law and with the unjust bearing the consequences of their misdeeds.
4. His saying that "the Jews shall share expenses with the believers as long as they are at war [with others]" lays down the principle of equality among citizens, Muslims and non-Muslims, in economically supporting the state at times of war against enemies. It also accentuates the necessity of mutual support and assistance between the two parties against the enemy.
5. His saying that "the Jews shall bear their expenses and Muslims shall bear theirs" asserts the principle of economic solidarity when distributing economic responsibilities among the different groups in society.
6. His saying "The Jewish allies of the clans of An-Najjar, Al-Harith, Sa`idah, Jusham, Al-Aws, and Tha`labah shall enjoy the same rights as the Jewish allies of `Awf" involves a recognition of the principle of equality in rights and duties among Muslims and the rest of denominations in the territories under the rule of the Islamic State.

7. This pact constitutes an ideal example of citizenship, recognizing the rights of all citizens in the same homeland and indicating that there should be no difference among them regarding responsibilities.

   Also, his sayings "They shall render support against anyone who fights any party to this pact" and "They shall owe it to each other to give mutual sincere counsel. Fulfillment of the articles of this pact shall prevent any violation of it. No one shall be held responsible for a sinful action perpetrated by his of her ally" establish the priorities of mutual support among the parties to the covenant against the enemies fighting them, which is a military defense concept. It also illustrates the necessity of cooperation in mutual exchange of view, advice, and consultation, being an essential social concept of citizenship.
8. His saying "No unbeliever may take the property of Quraysh [the enemy] under his or her protection. Enemy’s property shall be surrendered to the State, and he may not be protected against a believer" prevents any cooperation between any group in society and the enemies of that society, be that related to protection of lives, honor, or property.
9. His saying "No one shall be held responsible for a sinful action perpetrated by his or her ally" explains the principle of personal accountability and recognizes the rights of both the individual and society alike. Every person is responsible only for what he has committed, and this is one of the principles of tolerance in Islam. Thus, society is not punished or held accountable for the misdeeds of an individual. This principle springs from Allah's (Exalted be He) Sayings, (And no bearer of a burden shall bear the burden of another) (Al-An`am 6: 164), (Every person is a pledge for that which he has earned) (At-Tur 52: 21), and (Every soul is a pledge for what it has earned) (Al-Muddaththir 74: 38), and thus, it constitutes the perfect form of equality.

10. His saying that "Yathrib [i.e., Madinah] shall be an inviolable [sanctuary] for the parties to this pact" is a clear-cut proof from the Prophet (peace and blessings be upon him) regarding delimitation of the concept of geographical citizenship and the citizen's belonging to his or her homeland.

11. His saying that "neither Quraysh nor their allies shall be given protection" indubitably interdicts any military cooperation with the enemies of homeland or their allies who assist them in their injustice.

12. Finally, his sayings "The parties to this pact are bound to help each other in the event of an attack on Yathrib" and "This document shall not [be employed to] protect one who is unjust or who commits a crime [against other parties to the pact]" represent a manifest declaration by the Prophet of an essential principle of citizenship, namely, the inevitability of defending homeland. These words also state that assistance is incumbent only in case of justice and equity and not in case of injustice or oppression. Hence, the right of citizenship does not give a free pardon to a citizen in case he or she commits an injustice or sin, because the religion of Islam maintains and takes sides with the right and forbids and encounters falsehood.

These are some of the provisions and articles established in the pact regarding rights of citizenship, as early as the lifetime of the Prophet (peace and blessings be upon him). They promulgated that all citizens (Muslims and non-Muslims) are to be treated on a clear basis of equality, as there is no first-class, second-class, or third-class citizens. Favoritism on the basis of the citizen's faith was nonexistent, and all citizens were equal before Shari`ah and the rule of law, and they were all fairly alike as regards duties, with no discrimination whatsoever.

This pact constitutes an ideal example of citizenship, recognizing the rights of all citizens in the same homeland and indicating that there should be no difference among them regarding responsibilities. Under it, no one was granted any distinction at the expense of another on a racial or denominational basis. Islam maintains that the only criterion for distinction and honoring is doing good deeds, serving society, and preserving its safety and security.

http://www.onislam.net/english/shariah/muhammad/manners/451032-covenant-of-madinah-a-road-map-for-coexistence.html

What does Islam say about coexistence?

By Sheikh Salman al-Oadah

It is a sad fact that the idea of coexistence is far removed from the conceptual reality of certain sectors of Muslim society. We do not even have to go so far as to discuss coexistence between Muslims and people of other faith – there is a lack of willingness for some groups of Muslims to coexist with other Muslim who happen follow a different school of jurisprudence, or are affiliated with a different group, or are from a different country… or in some cases who belong to a different Arab tribe. These divisions sometimes erupt into violence, causing us to ask: What has torn us apart like this?

Too many people see the idea of coexistence as merely a strategy to resort to in times of weakness. This is not true at all. What we see if we observe the world is that coexistence really comes into full flower and sets its roots deep when there is strength. The societies which have the power to promote coexistence and peace are the same ones who have the power to instigate and successfully conduct a war. By contrast, those who are weak can neither conduct war nor bring about peace. It is, indeed, at times of weakness and instability that we find the noble idea of coexistence to be most imperiled.

It shows strength to be able to accommodate disagreements and dissention, to be able to encompass various outlooks, social tendencies, and aspirations while not having any group’s vested interests spiral into discord or civil strife. Strength is not about imposing one particular view by force.

Prophet Muhammad (peace be upon him) said: “The strong person is not the one who can wrestle another to the ground; the strong person is the one who can restrain himself when he is angry.” [Sahîh al-Bukhârî and Sahîh Muslim]

When the Caliph `Umar b. al-Khattâb entered Jerusalem to receive the keys to the city, he was invited to pray inside the church, but he declined. He refused to do so, though he was in a position of strength and could do as he pleased. He refused, though he did not in any way disdain praying in the church. He said, showing great foresight and sensitivity: “I fear that if I pray inside, the Muslims of future times will wish to pray In the same spot and will cause discomfort for the church’s congregation.”

`Umar, instead, prayed outside the church and spoke a guarantee to the Christians for their lives and security.

Though Richard the Lionhearted had once killed 2,700 Muslim prisoners of war on a single occasion and hung their bodies around the walls of the city of Acre, breaking the agreement he had made with the Muslims, we see that Saladin, when he retook Jerusalem, guaranteed the lives of everyone, Jews and Christians alike, though he was more then capable of exacting revenge. He instead entered into the Treaty of Ramla with Richard on 2 September 1192, whereby the city would stay in Muslim hands but would remain open to Christian pilgrimages. This is one of the hallmarks of coexistence in medieval history.

Muslim history, which is full of periods of strength and victory, is at the same time a testament to coexistence in action. It is a history of peace treaties, agreements, and covenants with others.

Allah says: “O you who believe, uphold your covenants.” [Sûrah al-Mâ’idah: 1]

Allah says: “Keep the covenants. Lo! The covenant will be asked about.” [Sûrah al-Isrâ’: 34]

The Prophet (peace be upon him) said: “Whoever kills a person who is under a covenant, that killer will not smell the scent of Paradise, though its scent can be detected for the distance of a journey of forty years.”

We can witness that the Prophet (peace be upon him) saw a funeral procession pass by. He stood for it. When he was told that it was the funeral of a Jew, he replied: “Was he not a human soul?” [Sahîh al-Bukhârî and Sahîh Muslim]

Look at how Ibn Taymiyah addressed the King of Cyprus:

It has reached me of the Cypriot King’s devoutness, his grace, his love of knowledge, and his studiousness. I have seen how Sheikh Abû al-`Abbâs al-Maqdisî has shown thanks to the King for his gentleness, kindness, and hospitality, and equally extended thanks to the priests and their peers.

We are a people who love goodness for everyone, and it is our hope that Allah will to bring together for you all good in this world and the next.

Ibn Taymiyah called upon him not only to free the Muslim prisoners of war that he had, but also the Tatars, Jews, and Christians, saying:

We wish for all those who are with you who are Jews and Christians and who are under our legal protection, that you free them. We will not abandon any prisoner who is our citizen, whether he be Muslim or not. And likewise know that all the prisoners of war that we have who are Christians, they all know of our goodness to them and our mercy, which the Final Messenger had enjoined upon us.

Sadly, some people who are overwhelmed with a sense of defeat, cannot see in the language of coexistence anything other than a justification for and acceptance of their defeat. Others look towards an idealistic notion of coexistence that has no practical expression. A true appreciation of coexistence can bring an end to this confusion.

The success of coexistence depends upon the airing of rational voices willing to engage in fruitful dialogue, through which desired results can be achieved with ease. By contrast, the failure of coexistence is ensured when irrational and foolish voices take over, of people who care nothing but for the gratification of their own interests. Such people rely upon the discourse of strength and coercion in their understanding of the world and in their decision making. Such are people who see conflict as the key to dealing with others. They cannot look at things from the vantage point of our shared humanity, our universal values, and the common needs and interests that all people have.

Warmongers never think except in the context of war. Their discourse comes inevitably to one sorrowful conclusion.

The purpose of religion – contrary to what some people seem to think – is not to cause conflict between people, but rather to give a moral shape and harmonious order to human interaction and to ensure successful cooperation in developing our lives on this Earth.

Allah says about humanity: “It is He Who hath produced you from the Earth and settled you therein” [Sûrah Hûd: 61]

When Allah created Adam (peace be upon him) he created him to develop the Earth, to explore it and cultivate it.

The angels at first objected to the creation of the human being, saying: “Do you place therein those who will cause strife and bloodshed, while we glorify You with praise and exalt You?” [Sûrah al-Baqarah: 30]

The angels knew full well that Allah hates strife and bloodshed. Certainly, Allah did not create humanity and give us the scriptures so we could fight each other.

The duty the Muslims have to spread the Message of Islam requires winning over people’s hearts and minds. They need to know about Islam as it really is. We as Muslims need to exercise patience and forbearance. We need to respond to abuse with goodness, as Allah has commanded us on a number of occasions in the Qur’ân.

“The good deed and the evil deed are not alike. Repel evil with what is better, then lo! he, between whom and you there had been enmity, will become like a bosom friend.” [Sûrah Fussilat: 34]

This is how Prophet Muhammad (peace be upon him) won over the hearts of his enemies. He responded to their harshness and coarseness with kindness, until their hearts softened and they were receptive to hear the truth.

Kind treatment, genuine concern and friendship, treating others well in word and in deed – these are the ways to bring an end to hatred and reconcile people. Allah says: “And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.” [Sûrah Fussilat: 35]

Coexistence preserves human life. It opens the doors to dialogue. It is the atmosphere in which the Message of Islam prospers, where it can present itself with the reason, evidence, and logic that so enriches the Qur’ân.

http://en.islamtoday.net/artshow-414-521.htm

Can Muslims take non-Muslims as friends? Part 1

A person asked about taking non-Muslim friends. Here's the reply.

Responding to your question, Dr. Wael Shihab, PhD in Islamic Studies, Al-Azhar University, and the Head of the Shari`ah Dept. of Onislam.net website, stated,

Thank you for your question.

In fact, a Muslim is required to be kind, cooperative, faithful, and friendly with his or her community members, colleagues, neighbors, etc.

At school, in office, or in any workplace a Muslim should cooperate with his or her colleagues in goodness for their own and for the public benefit and wellbeing. Allah Almighty says, {And cooperate in righteousness and piety, but do not cooperate in sin and aggression.} (Al-Ma’idah 5: 2)

It is your duty, as a Muslim student, to be faithful, friendly, and cooperative with all your colleagues, Muslims and non-Muslims. You should translate the Islamic ethics and values into practice. Close and intimate friendship between boys and girls is un-Islamic. This kind of close friendship between boys and girls always leads to unacceptable behaviors.

So, you are to cooperate and deal with all your colleagues, boys and girls, within the general morals and values of Islam. Normal, decent, beneficial, fruitful, and moral talks, interactions, and communications among boys and girls are allowed provided that the dictates of Shari`ah are considered and adhered to.

http://www.onislam.net/english/ask-the-scholar/international-relations-and-jihad/relations-during-peace/456278-having-non-muslim-friends-ok-for-a-muslim.html